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Ed Webb

Ten Years After the Arab Spring, Tyranny Lingers On | Newlines Magazine - 0 views

newlinesmag.com/...the-tyranny-lingers-on

uprisings opinion analysis Tunisia Egypt Bahrain Syria Yemen Iran KSA Saudi Iraq Sudan Algeria Lebanon politics authoritarianism

shared by Ed Webb on 02 May 21 - No Cached
  • The initial impulse behind the uprisings, the very impulse that led Bouazizi to self-immolation, lay in the fact that humiliated peoples, suffering from economic dislocation, political repression, and denial of basic human rights had grown impatient with their status as subjects and had risen, demanding their rights as citizens. Wealth redistribution, social justice, and good governance were as equal for those demonstrating en masse as regaining their lost karama — their dignity
  • Most of the political and intellectual debates that animated the early stages of the uprisings had their roots in the reformist movements and the intellectual ferments and the drive to modernize Arab societies that began in the first half of the 19th century
  • a stagnant economy remains the greatest threat to Tunisia’s stability and a major source of Tunisians’ discontent. Tunisia’s robust civil society made it possible, even during periods of political and security tensions, to conduct executive, legislative, and municipal elections democratically, although elected officials still display some of the discredited habits of the ancien régime. Ennahda, the main Islamist movement, proved adept at political transformation when its founder Rachid Ghannouchi declared the moderate Islamist party was abandoning political Islam. Ten years on, Tunisians are openly critical of their government’s failure to address their economic needs, forcing the youth either to immigrate to Europe or to join radical Islamists abroad. Ten years after Mohamed Bouazizi’s fiery end, disillusionment is the national mood.
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  • the repressive regimes shared one thing in common: All reacted with brute force to peaceful calls for empowerment and accountability.
  • Some of them, particularly those ruling heterogeneous states, brazenly weaponized religion, regionalism, sectarianism, and tribal and ethnic cleavages in their societies to divide and crush the uprisings
  • The Arab uprisings began as spontaneous protest movements led first by middle-class students and professionals who were then joined by workers and other social groups. The Islamists, skeptical at first, joined later. In a political landscape bereft of organized liberal and secular mass movements or political parties, with only defunct old Arab nationalists and leftists, it was a question of time before the Islamists would control the political square and hijack the uprisings.
  • The political, social, and cultural maladies afflicting Arab societies that were supposed to be swept away by the young activists have proven to be immovable
  • That does not mean that the spirit and the yearning for empowerment that animated the early phase of the uprisings have been irrevocably defeated. In recent years we have seen the populations in majority Arab states like Sudan, Algeria, Iraq, and Lebanon erupt in fury over their ossified, repressive, and venal regimes. In Sudan, the protests forced the military to oust Omar al-Bashir, their tormentor for 30 years. In Algeria, the mass protest forced the stagnant regime to end the 20-year reign of the ailing president, Abdelaziz Bouteflika. In both countries we have seen a glimpse of the hope and enthusiasm that animated those who went to the streets in 2011. So far the positive changes in Sudan and Algeria are not fundamental, but at least the protests have shaken two stagnant and moribund regimes.
  • The protests that rocked Iraq and Lebanon in 2019 also brought to the fore a new, emergent reality. Despite or partly because of the uprisings, the Middle East is less Arab today than at any time in a century. Iran is the dominant force in Iraq, Syria, Lebanon, and Yemen. Israel owns the skies over Syria, while Iran, Turkey, and Russia carve up zones of control and influence on the ground. In Iraq, Turkey has established military bases, and Iran pulls the strings of many militias. In Libya, Russia and Turkey continue to play their cynical proxy wars. In this “wounded time” many Arabs are living in the shadows of their more powerful neighbors.
  • The uprisings faced not only entrenched ruling classes but also deep-rooted patriarchy and religious and cultural traditions that are not amenable to swift and significant social and cultural change.
Ed Webb

The Politics of Image: The Bedouins of South Sinai - 1 views

www.jadaliyya.com/...ge_the-bedouins-of-south-sinai

beduin Sinai Egypt Israel borders

shared by Ed Webb on 28 Jun 12 - No Cached
  • For a foreign power to successfully occupy, control and integrate the Bedouins into the new state-system entailed the disruption all of the above; from the nomadic lifestyle and lack of social stratification, to ourfi laws, loyalty to the tribe, and the notion of collective identity
  • turning Egypt into a modern nation-state. To that end, he had to first re-organize Egyptian society, streamline the economy, train a bureaucracy to effectively run a centralized government, and build a modern military. “His first task was to secure a revenue stream for Egypt. To accomplish this, (he) ‘nationalized’ all the Egyptian soil, thereby officially owning all the production of the land.”13 As a result, all tribal or communal rights to landownership were not legally recognized. With the disenfranchisement of land came the disenfranchisement of image. In order to exert control over Sinai, the government restricted movement, imposed taxes and demanded payment for camping and grazing. It also started to co-opt certain individuals from various tribes, and favor some tribes over others, which in turn disrupted the Bedouin hierarchy based on sex, age and seniority.14
  • Sykes-Picot agreement in 1916. The agreement divided the Arab provinces of the Ottoman Empire outside the Arabian Peninsula into areas of British and French control or influence. As a roaming people whose livelihood depended on seasonal movement from one pasture to another, cementing the border left them with no choice but to become sedentary. This severance from “fundamental elements in their economic, commercial and social universe,”15 exposed the Bedouin to a whole new level of poverty
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  • the role of “The Sheikh” was invented, as mediator between the government and the inland population. Unlike the wise and elderly tribal sheikhs who were appointed through tribal consensus, these “sheikhs” were co-opted by the government. They did not protect the independence of the tribes, they did not arbitrate disputes, and they had little power in local affairs. Still the power of these sheikhs for hire was “exalted, since it was through them that decrees of government were transmitted to the tribesmen.”17 Although they were viewed as “agents of the occupier,” the Bedouins were left with no choice but to turn to them in issues pertaining to their economic and political lives
  • Prior to 1952, “Egypt had the largest consumer market for hashish in the Middle East. Turkey, Lebanon and Syria were the largest regional producers of the drug.”20 The smuggling route ran through the more accessible desert areas of the Middle East, crossing the TransJordanian Plateau, the Negev, and the North Sinai to Egypt. With the ousting of King Farouk in 1952, Abdel Nasser started to fortify the North of Sinai to prepare for nationalizing the Suez Canal. As a result, the smuggling route had to move to the mountainous and inaccessible South Sinai. Thus, the South Sinai “smuggler” came into being, and made use not only of his unemployment, but his nomadic prowess and knowledge of his cavernous terrain. The logic was, if the state treated them as outsiders, then they might as well exist outside the law. After all, smuggling was more lucrative than any grazing or menial government job could ever be
  • the smuggling business continued even after the Israeli occupation of the Sinai Peninsula in 1967. “Assuming that the Egyptian border guards would be given a cut of the drugs as a bribe, they chose to allow the smugglers to continue operating the drug traffic to Egypt, on the logic that drug use by Egyptian soldiers could only benefit Israel.”21 However, when the Eilat-Sharm road opened in 1972, the Israelis feared that the inexpensive drug might find its way into their own lucrative drug scene, and effectively ended all activity
  • Whereas the Egyptian administration distributed a sadaga, meaning charity, through their hired sheikhs, the Israelis personally distributed basic food staples from the American charitable organization CARE to the heads of every family.25 They also organized visits to villages in Israel, built a total of eleven clinics, offered formal vocational courses in Dahab and Sharm El Sheikh, employed half the Bedouin population in the oil fields, and in military and civilian construction, and at the request of the sheikhs, built them a total of thirteen schools in South Sinai alone. The Bedouins, who had expected to be dealt with impersonally, were quite amused with the new perks. Still, while most embraced change, they never let their guard down. In other words, there were no illusions of loyalty. Israel was still seen as an “occupying power.”
  • the Israelis also created “The Exotic Bedouin.”
  • One way for the Bedouins to mark their territory was to come up with an image that would help define and differentiate them. As a result, the “Muslim Bedouin” was born. The issue of self-definition became an urgent one when relations with outsiders ceased to be conducted through sheikhs and Bedouins came into increasing contact with the West. They felt that all Westerners, whether tourists or soldiers, Israelis or Europeans, Jews or Christians, invaded their privacy and threatened their traditions and customs.28 For example, in keeping with the Sinai image as an exotic, all-natural paradise, the tourists sunbathed in the nude, a practice that Bedouins took great offense to. When they expressed their dismay and requested that the behavior of tourists be regulated, Israeli authorities responded by explaining that they wanted nothing to do with the issue. Seeing that the “Bedouins were not permitted by either Israeli or Egyptian law to impose their own laws on non-Bedouins.. the problem could not be resolved.”29 In response, the Bedouins encouraged an Islamic revival of a very paradoxical nature. They still worked in tourism and came into contact with tourists everyday, but all the money made was “purified” by lavish expenditure on mosques and shrines of Saints and excessive manifestations of religious zeal. “‘We are Muslims,’ (they said) ‘they are the Jews.’”30
  • While the Bedouins were trying to disassociate themselves from the West, Egyptian policy was heading in the other direction. To complicate matters even more, “state-supported Muslim institutions, such as Al-Azhar University, invested this official policy with an Islamic sanction.”31 Result was an institutional type of Islam, one that was mainly constructed to fight the remnants of Nasser’s socialist regime. In this context, it was hard for the Muslim Bedouin to demonstrate loyalty merely by waving the flag of religion. The fact that Egypt signed a peace treaty with Israel did not help bridge the gap either. Were the Bedouins to be viewed as fellow Egyptian returning from exile or were they treacherous collaborators?32 More importantly, which of these images was more beneficial to the state?
  • “The Villain” was born; an all-encompassing figure who stood for many ills all at once. He was uncivilized, lawless, treacherous, and dangerous. The most important thing for the state was to cater to the economic interests of Cairo’s elite in the Sinai, from the military and the industrialists, to the members of political parties and ministers. This goal could only be achieved through a label that would blunt Bedouin capacity to organize, gain sympathy, and attract media attention. In 1980, “Law 104, providing for state ownership of desert land and thus making the whole Sinai government property was changed to permit private ownership.”33 The law had some devastating effects on the Bedouins. Their land claims were not legally recognized, and they were subsequently displaced “with no government compensation.”34 In their place, the land was repopulated with peasants to solve the unemployment problem in the urban center. The once virgin coast became littered with grotesque infrastructure that paid no heed to damaging the natural balance of the environment; thousands of them were framed and sent to prison after the terrorist attacks on Sharm El Sheikh and Dahab in 2004 and 2005
  • a 20 million pound wall was built in Sharm El Sheikh to isolate the “dangerous” Bedouin from the tourist “paradise” beyond
  • every Bedouin stereotype out there has been readily absorbed and exploited by the Bedouins themselves
  • All what is left of Bedouin life is its cultural identity, and they hold on to that dearly. “The Bedouin is not Egyptian,” a young man in a white cotton head dress said, “The Sinai is not Egyptian or Israeli. It is Bedouin.” This is all that is left. In the age of state-systems, modernization and globalization, the world is becoming increasingly hegemonic and indigenous cultures are losing the battle. The world might like to think that it is without borders, but say that to a Bedouin and wait for a response.
  • Ed Webb on 28 Jun 12
     
    Some flaws here, but worth a read/some thought.
Ed Webb

Talk Like an Iranian - Christopher de Bellaigue - The Atlantic - 1 views

www.theatlantic.com/...309056

culture diplomacy Iran

shared by Ed Webb on 23 Aug 12 - No Cached
  • Ta’arof comes from an Arabic word denoting the process of getting acquainted with someone. But as with so many other Arabic words that have entered the Persian language through conquest and acculturation, the Iranians have subverted its meaning. In the Iranian context, ta’arof refers to a way of managing social relations with decorous manners. It may be charming and a basis for mutual goodwill, or it may be malicious, a social or political weapon that confuses the recipient and puts him at a disadvantage. Ta’arof is the opposite of calling a spade a spade; life is so much nicer without bad news. As I discovered in the Department of Alien Affairs, ta’arof can also be a way of letting people down very, very slowly. It often involves some degree of self-abasement, through which the giver of ta’arof achieves a kind of moral ascendancy—what the anthro­pologist William Beeman has called “getting the lower hand.” Thus, at a doorway, grown men may be seen wrestling for the privilege of going in second. For years in Tehran, we had a cleaner who insisted on calling me “Doctor” as a way of lifting me up the social scale. “I am not a doctor,” I snapped one day. Undaunted, she replied, “Please God, you shall be!”
  • Ta’arof can be particularly dis­orienting for Americans, who tend to prize efficiency, frankness, and in­formality. John Limbert, a retired diplomat who has been involved in Iranian affairs for 50 years, has given this culture clash more thought than most. Iranian society, he notes, is full of apparently inconsistent elements that we in the West regard as hypo­critical. “Our instincts are to reconcile the contra­dictions,” he told me recently, while Iranians prefer “to live with them.” Limbert was among the Americans held hostage by a group of Iranian militants for 444 days in 1979–81. In April 1980, he was paraded on Iranian TV alongside the revolutionary cleric Ali Khamenei. In flawless Persian, Limbert joked that his captors had “overdone the ta’arof”—­going on to explain that they were such diligent hosts, they had refused to let their guests go home. The joke was itself a very Iranian way to level a sharp criticism: it allowed Limbert to highlight the hostage-takers’ breach of traditional Iranian hospitality.
  • Ta’arof is not always supposed to have a resolution; the best conclusion may be an open-ended one. So it has proved with Iran’s nuclear dossier. So, too, with my own, more personal, diplomacy. I applied for Iranian citizenship in 2004. My “accomplish­ments” have not diminished. But I am still waiting for a reply.
Ed Webb

Syria Comment » Archives » "Bush White House Wanted to Destroy the Syrian Sta... - 0 views

www.joshualandis.com/blog

US USA Cheney Blair Syria Lebanon Iraq analysis

shared by Ed Webb on 05 Sep 10 - Cached
  • Ed Webb on 05 Sep 10
     
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anonymous

Freedomhouse Report: Libya - 0 views

freedomhouse.org/template.cfm

freedomhouse Libya Women

shared by anonymous on 07 Dec 10 - No Cached
  • al-Qadhafi has sought to promote the status of women and to encourage them to participate in his Jamahiriya project
  • e directly challenged the prevailing conservatism in Libya, though his regime at times has struck a conciliatory tone with the Islamist political opposition and the conservative populace at the expense of women's rights
  • al-Qadhafi has pushed for women to become equal citizens and has introduced legislation aimed at reducing discrimination between the sexes.
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  • provide women with greater access to education and employment
  • These efforts by the state have run against Libya's extremely conservative patriarchal tr
  • ditions and tribal culture, which continue to foster gender discrimination.
  • or example, women still face unequal treatment in many aspects of family law.
  • o not permit any genuinely independent organizations or political groups to exist. Membership in any group or organization that is not sanctioned by the state is punishable by death under Law No. 71 of 1972. There are a number of women's organizations in Libya that purport to be independent, but they are all in fact closely linked to the state. Consequently, their efforts to promote women's emancipation have yielded little progress.
  • promote a greater awareness of domestic violence and the fact that more women are entering the workforce.
  • government temporarily restricted women from leaving the country without their male guardian, a step that the authorities later denied.
  • Libya has no constitution
  • aws and key declarations
  • 1977 Declaration of the Authority of the People and the 1988 Great Green Charter of Human Rights in the Age of the Masses (Great Green Charter).
  • In addition, Article 1 of Law No. 20 of 1991
  • Women have been eligible to become judges since 1981, although they remain underrepresented in the judiciary. The first female judge was appointed in 1991, and currently there are an estimated 50 female judges
  • An adult woman is recognized as a full person before the court and is equal to a man throughout all stages of litigation and legal proceedings. However, in some instances, women are not considered to be as authentic witnesses as men.
  • Libya acceded to the UN Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) in 1989. At that time, it made reservations to Article 2 and Article 16, in relation to rights and responsibilities in marriage, divorce, and parenthood, on the grounds that these articles should be applied without prejudice to Shari'a. Libya made an additional general reservation in 1995, declaring that no aspect of accession can conflict with the laws of personal status derived from Shari'a.[15]
  • In June 2004, Libya became the first country in the Arab region to ratify the Optional Protocol to CEDAW.[16] The protocol allows Libyan groups and individuals to petition the UN CEDAW committee if they believe their rights under the convention have been violated.[17] However, because the committee can only issue nonbinding recommendations to states in response to these petitions, the practical effects of the protocol remain unclea
  • There are no genuinely independent nongovernmental women's rights groups in Libya. Several women's organizations claim to be independent, such as Al-Wafa Association for Human Services, which seeks to improve the status of women and "to further women's education and social standing."[18] However, all such organizations have close ties to the authorities. The charity Al-Wattasimu, for example, organized an international conference on women's rights in Tripoli in April 2007. Participants sought to draft new concepts and principles on women's rights and "to realize a strategic support group project for African women."[19] Al-Wattasimu is run by Aisha al-Qadhafi, the daughter of Muammar al-Qadhafi.
  • zations claim to be independent, such as Al-Wafa Association for Human Services, which seeks to improve the status of
  • has encoura
  • ged women to participate in the workforce and to exercise their economic rights.
  • Society in general still considers women's primary role to be in the home. While more young women in Libya aspire to pursue professional careers, their working lives are often cut short when they marry.
  • Their political rights and civic voice remain extremely limited on account of the nature of the regime and the fact that all political activity must be sanctioned by the authorities. Recent years have brought no real change in this respect, and women continue to play a marginal role in state institutions. For example, just 36 women gained s
  • eats in the 468-seat General People's Congress in the March 2009 indirect elections
  • Women remain underrepresented in the judiciary, with none serving on the Supreme Court
  • nces. For all its discourse on women's rights, the regime clearly remains extremely reluctant to appoint women to senior positions.
  • Women are even less likely to participate in the Basic People's Congresses in rural areas, and in some cases those who do attend choose to do so indirectly on account of conservative social attitudes.
  • Women have gained access to new sources of information in recent years, but the extent to which they can use this information to empower themselves in their civic and pol
  • itical lives remains limited by the general restrictions on independent political activity.
  • gime. Women increasingly use the Internet as a source of information, though satellite television, which is more accessible, is the most influential medium
  • t the same time, social and cultural attitudes are being influenced by growing access to satellite television and the Internet, and by a partial opening in the domestic media, which has led to an increased awareness of women's issues and greater room for discussion. The expansion of mobile telephone access has also give
  • n women a greater degree of freedom, especially in dealings with the opposite sex.
Ed Webb

Warmer Ties With Turkey Kindle Hopes in Syria - NYTimes.com - 0 views

www.nytimes.com/...15syria.html

Syria Turkey geopolitics diplomacy economics Middleeast

shared by Ed Webb on 15 Dec 09 - Cached
  • At a time of economic and political uncertainty here, the new warmth with Turkey has stirred hopes about Syria’s future direction, in areas that include religion, oil and gas, and peace with Israel.
  • “It’s about regathering the region, and a feeling that the West is much weaker, less liable to do anything here. I think Syria has lots of ambitions to redefine its geopolitical position.”
  • the widespread notion that Turkey will draw Syria toward moderation and a regional peace deal may be something of a fantasy, albeit a useful one.
  • ...4 more annotations...
  • “I think there is a sort of vision developing between Syria and Turkey where they could serve jointly as a regional trade hub, linking Europe with the Gulf and other parts of the East,” said Nabil Sukkar, a Damascus-based economic analyst.
  • a real social and cultural rediscovery, with Turks and Arabs warming to each other after long years of hostility. Syria, after all, was born out of the Ottoman Empire’s dismemberment in 1920, and its identity was built in large part on the rejection of its former masters in Istanbul.
  • Many Syrians say Turkey feels much closer to them culturally than Iran or Saudi Arabia, two important allies of recent decades. Turkish films and television shows are often dubbed into Syrian Arabic and become huge hits here. One film, “Valley of the Wolves: Iraq,” portrayed Turkish agents taking revenge on American soldiers for massacres carried out on Arabs in Iraq, in a neat parable of recent policy shifts.
  • “Before, we were afraid to come here,” said Omer Sonmez, a Turkish businessman who first visited Syria three months ago, and now crosses over regularly to trade roasted pumpkin seeds and other foods. “We thought it would all be so closed, with no women on the street. But when you talk to Europeans, they say the same thing about Turkey!” “And look,” Mr. Sonmez added, glancing around at the crowds emerging from Aleppo’s covered market. “We are not so different. Even our faces are similar.”
Michael Fisher

Memo From Cairo - A Nation's Shaken Ego Seen in a Soccer Loss - NYTimes.com - 0 views

www.nytimes.com/...10egypt.html

Egypt Middle East identity New York Times

shared by Michael Fisher on 10 Dec 09 - No Cached
  • With all the challenges Egyptians face — more than half the population lives on less than $2 a day — nothing has mobilized public opinion in recent history quite like the events that occurred in Sudan. Egypt thought it would beat Algeria and earn a World Cup berth for the first time in 20 years. It approached the contest more like a nation going to war than to a soccer game.
  • With all the challenges Egyptians face — more than half the population lives on less than $2 a day — nothing has mobilized public opinion in recent history quite like the events that occurred in Sudan. Egypt thought it would beat Algeria and earn a World Cup berth for the first time in 20 years. It approached the contest more like a nation going to war than to a soccer game. When it lost and Egyptian fans left the stadium, many said they were chased down and harassed by Algerians, and some suffered minor injuries. But, most of all, they said they were deeply offended and left feeling helpless.
  • “How can Egypt, the Arab symbol of strength, be humiliated like this in the streets of Khartoum?” asked Ahmed Tarek, 33, who runs an Egyptian advertising agency in Sudan. “And if we are really a strong country, why aren’t we doing something about it? Nobody had ever insulted the Egyptians to this degree. This issue revealed so many things, it woke up the people.”
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  • Television talks shows and daily newspapers have been busy with discussion about Egyptian identity, while commentators have lamented the final collapse of pan-Arab unity.
  • Relations between Algeria and Egypt became so strained that the Arab League asked Libya’s leader, Col. Muammar el-Qaddafi, to mediate.
  • “The leader who uses power and oppresses his citizens and forges their will in elections cannot convince anyone when he speaks about the dignity of the citizens,” wrote Alaa al-Aswani,
  • people focused on domestic failings that until now were largely tolerated, or swallowed: A ferry that sank leaving 1,000 Egyptians lost at sea; universities ranked among the worst in the world; an Egyptian border guard killed by the Israelis; Egypt’s longtime culture minister losing to a Bulgarian as the new leader of Unesco; and now Algerians desecrating the Egyptian flag.
  • he object of most people’s ire has shifted from the Algerians to the government, which many have started to accuse of exploiting the defeat for political gain, even as they continue to ache over the personal loss of pride.
  • what has emerged, instead, is a surge in nationalism wrapped up in anger — and despair. “If we are infuriated, it is not over soccer, to hell with the game, we are infuriated over our dignity,” said Hamada Abdullah, who lives in Daqahalya, northeast of Cairo. “We love this country and don’t want to be humiliated whether from the authorities inside or from other people outside. We feel oppressed and constrained and unable to do anything.”
  • Comparing the loss in 1967 with events in Khartoum, he wrote, “The Egyptian dignity which was wounded by the behavior of the Algerian thugs as they chased after the peaceful Egyptian fans in the streets of Khartoum will rise once again across the nation.”
Ed Webb

'Five years ago there was nothing': inside Duqm, the city rising from the sand | Cities... - 0 views

www.theguardian.com/...ity-sand-luxury-hotels-housing

Oman economy trade investment infrastructure China OBOR culture beduin oil

shared by Ed Webb on 07 Sep 18 - No Cached
  • a long line of plans stretching back to the 1980s aimed at developing and populating barren parts of Oman. Around 70% of the country’s population resides within a thin 150-mile-long coastal strip in the north near Muscat. The government now sees its hundreds of miles of unused coastline as full of economic potential.
  • “Duqm is a huge industrial city being built out of thin air,” says Manishankar Prasad, a local researcher who worked on the new city’s environmental and cultural impact assessments. “It will essentially change the locus of industrial activity from the northern parts of the country, which are heavily urbanised. [Having this] huge geographical expanse with this sparse population and no industrial activity is really not the way forward.”
  • We are in the midst of an era of new cities – with more than 200 currently under construction. Remote deserts all over east Asia, the Middle East and parts of Africa are being urbanised. There’s Nurkent in Kazakhstan, Aylat in Azerbaijan, New Kabul City in Afghanistan, New Baghdad in Iraq, Rawabi in Palestine, King Abdullah Economic City in Saudi Arabia, New Cairo in Egypt … Morocco has nine new cities in the works, and Kuwait has 12.
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  • Oman is desperate to diversify away from its oil and gas dependency. Research by the US Energy Information Administration puts Oman’s known crude oil reserves at 5.6bn barrels. While this is only enough to rank the country 21st in the world, its economy is disproportionately dependent: oil and gas accounts for nearly half of the country’s GDP, 70% of exports and between 68% and 85% of government revenue.
  • “Several dozen new cities are being constructed in the Middle East, mainly to transition away from the petroleum industry to a variety of other industries, including tourism, manufacturing, education and hi-tech,” says Dr Sarah Moser, a McGill University geography professor and author of an upcoming atlas of new cities.
  • Duqm sits on the Arabian Sea near the Strait of Hormuz, the gateway to the Persian Gulf – and the world’s most glaring oil supply chokepoint. Nearly a fifth of the world’s oil currently flows through this passage, ever prone to disruption. If the Duqm project succeeds, the shipping industry would be able to dock at the gates of the Middle East without needing to go all the way inside.
  • attracted the attention of Beijing’s much heralded Maritime Silk Road. More than three-quarters of Oman’s crude oil exports go directly to China.
  • While Duqm was never very densely populated, around 3,000 Bedouin – mostly fishermen and semi-nomadic herders – called the area home before the bulldozers arrived. These villages have now been demolished and the Oman government has built a new, modern town for them to relocate to. The houses look as if they were copied and pasted from Muscat – bright, white buildings two storeys high with garages and ornate gateways. There is a mosque in the centre. The houses stand empty. The local Bedouin prefer their traditional way of life – and want space to keep camels.
Ed Webb

The Turbulent World of Middle East Soccer: Harsh Turkish condemnation of Xinjiang crack... - 0 views

mideastsoccer.blogspot.com/...-condemnation-of-xinjiang.html

Turkey China uighurs Islam Turks xinjiang Kazakhstan Indonesia Malaysia Iran KSA Saudi foreignpolicy rights humanrights

shared by Ed Webb on 10 Feb 19 - No Cached
  • Ed Webb on 10 Feb 19
     
    Note how competing identity questions linger from the 19th century ferment in the Ottoman world and beyond: Turkey aspires to leadership in the Islamic world, particularly the Sunni world, but also in the pan-Turkic cultural space. Nation-state interests, such as economic ties to China or geopolitical rivalry with Iran and Saudi Arabia are also part of the picture.
Ed Webb

The Turbulent World of Middle East Soccer: The rise of Eurasia: Geopolitical advantages... - 0 views

mideastsoccer.blogspot.com/...e-of-eurasia-geopolitical.html

Russia Turkey Eurasia empire foreignpolicy analysis

shared by Ed Webb on 06 Jan 19 - No Cached
  • a report by the Astana Club that brings together prominent political figures, diplomats, and experts from the Great Game’s various players under the auspices of Kazakh president Nursultan Nazarbayev. Entitled, ‘Toward a Greater Eurasia: How to Build a Common Future?,’ the report warns that the Eurasian supercontinent needs to anticipate the Great Game’s risks that include mounting tensions between the United States and China; global trade wars; arms races; escalating conflict in the greater Middle East; deteriorating relations between Russia and the West; a heating up of contained European conflicts such as former Yugoslavia; rising chances of separatism and ethnic/religious conflict; and environmental degradation as well as technological advances. The report suggested that the risks were enhanced by the fragility of the global system with the weakening of multilateral institutions such as the United Nations, the World Trade Organization and NATO.
  • Erdogan’s vision, according to Eurasia scholar Igor Torbakov, is built on the notion that the world is divided into distinct civilizations. And upon that foundation rise three pillars: 1) a just world order can only be a multipolar one; 2) no civilization has the right to claim a hegemonic position in the international system; and 3) non-Western civilizations (including those in Turkey and Russia) are in the ascendant. In addition, anti-Western sentiment and self-assertiveness are crucial elements of this outlook. Expressing that sentiment, Turkish bestselling author and Erdogan supporter Alev Alati quipped: “We are the ones who have adopted Islam as an identity but have become so competent in playing chess with Westerners that we can beat them. We made this country that lacked oil, gold and gas what it is now. It was not easy, and we won’t give it up so quickly.”
  • Turkey and Russia still “see themselves as empires, and, as a general rule, an empire’s political philosophy is one of universalism and exceptionalism. In other words, empires don’t have friends – they have either enemies or dependencies,” said Mr. Torbakov, the Eurasia scholar, or exist in what Russian strategists term “imperial or geopolitical solitude.” Mr. Erdogan’s vision of a modern-day Ottoman empire encompasses the Turkic and Muslim world. Different groups of Russian strategists promote concepts of Russia as a state that has to continuously act as an empire or as a unique “state civilization” devoid of expansionist ambition despite its premise of a Russian World that embraces the primacy of Russian culture as well as tolerance for non-Russian cultures. Both notions highlight the pitfalls of their nations’ history and Eurasianism.
Ed Webb

What It's Like to Live in a Surveillance State - The New York Times - 0 views

www.nytimes.com/...urveillance-state-uighurs.html

China uighurs xinjiang policing surveillance authoritarianism trade economy politics minorities

shared by Ed Webb on 07 Mar 18 - No Cached
  • when it comes to indigenous Uighurs in the vast western region of Xinjiang, the Chinese Communist Party (C.C.P.) has updated its old totalitarian methods with cutting-edge technology
  • The Qing Empire conquered Xinjiang in the 18th century. The territory then slipped from Beijing’s control, until the Communists reoccupied it with Soviet help in 1949. Today, several Central Asian peoples, including Uighurs, Kazakhs and Kyrghyz, make up about half of the region’s population; the remainder are Han and Hui, who arrived from eastern China starting in the mid-20th century
  • the C.C.P. has since subjected the entire Uighur population of some 11 million to arbitrary arrest, draconian surveillance or systemic discrimination. Uighurs are culturally Muslim, and the government often cites the threat of foreign Islamist ideology to justify its security policies
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  • Uighurs’ DNA is collected during state-run medical checkups. Local authorities now install a GPS tracking system in all vehicles. Government spy apps must be loaded on mobile phones. All communication software is banned except WeChat, which grants the police access to users’ calls, texts and other shared content. When Uighurs buy a kitchen knife, their ID data is etched on the blade as a QR code
  • There’s an old Chinese joke about Uighurs being the Silk Road’s consummate entrepreneurs: When the first Chinese astronaut steps off his spaceship onto the moon, he will find a Uighur already there selling lamb kebabs. And so even as Mr. Chen cracks down in Xinjiang, the Chinese government touts the region as the gateway for its much-vaunted “one belt, one road” initiative, Mr. Xi’s signature foreign policy project. The grand idea combines a plan to spend billions of dollars in development loans and transport investment across Eurasia with a strategic bid to establish China’s diplomatic primacy in Asia.
  • The C.C.P., once quite liberal in its approach to diversity, seems to be redefining Chinese identity in the image of the majority Han — its version, perhaps, of the nativism that appears to be sweeping other parts of the world. With ethnic difference itself now defined as a threat to the Chinese state, local leaders like Mr. Chen feel empowered to target Uighurs and their culture wholesale
  • A law now bans face coverings — but also “abnormal” beards. A Uighur village party chief was demoted for not smoking, on grounds that this failing displayed an insufficient “commitment to secularization.” Officials in the city of Kashgar, in southwest Xinjiang, recently jailed several prominent Uighur businessmen for not praying enough at a funeral — a sign of “extremism,” they claimed.
  • How does the party think that directives banning fasting during Ramadan in Xinjiang, requiring Uighur shops to sell alcohol and prohibiting Muslim parents from giving their children Islamic names will go over with governments and peoples from Pakistan to Turkey? The Chinese government may be calculating that money can buy these states’ quiet acceptance. But the thousands of Uighur refugees in Turkey and Syriaalready complicate China’s diplomacy.
Ed Webb

U.S. military apologizes for 'highly offensive' leaflets it distributed in Afghanistan ... - 0 views

www.latimes.com/...ry-apology-20170906-story.html

Afghanistan US USA military culture propaganda Islam idiocy

shared by Ed Webb on 08 Sep 17 - No Cached
  • The image shows a lion chasing a white dog that is meant to represent the flag of Taliban insurgents, which is white with the Shahada printed at the center. The Times obtained a copy of the leaflet from an Afghan official in Parwan. The Shahada, the most common recitation of faith for Muslims, states, “There is no god but God, and Muhammad is his prophet.”Local officials in Parwan complained Tuesday night to the provincial governor, prompting a phone call to U.S. military officials in Kabul and at Bagram air base in Parwan.“It’s an insult to Islam,” said Waheeda Shakhar, spokeswoman for the Parwan governor. “It’s very sensitive that the Shahada is written on a dog, so it must be investigated.”
  • U.S. forces have been at war in Afghanistan for nearly 16 years, yet still find themselves tripping over cultural sensitivities
  • “The foreign forces don’t have any idea of what are the values of the Afghan people,” Shaheer said. “They’ve hired some interpreters and advisors who only know how to speak English, make money and gain trust, but really are strangers to the real values of the local people.”
Ed Webb

Coexistence, Sectarianism and Racism - An Interview with Ussama Makdisi - MERIP - 0 views

merip.org/...-interview-with-ussama-makdisi

MENA history sectarianism sects race analysis Ottomans empire colonialism identities identity politics

shared by Ed Webb on 09 Jun 21 - No Cached
  • What is the ecumenical frame and how does it revise Orientalist understandings of sectarianism?
  • My book seeks to offer a critical and empathetic story of coexistence without defensiveness—that is, to write a history that neither glorifies the Arab past nor denigrates the present and that explores the grim significance of sectarian tensions in the modern Middle East without being seduced by their sensationalism
  • I wanted to understand how they sought to imagine and build a world greater than the sum of their religious or ethnic parts—commitments that remain evident, if one is prepared to recognize them, in Lebanon, Syria, Iraq, Palestine, Jordan, Egypt and beyond. I call this modern iteration of coexistence the “ecumenical frame” to underscore the modern active attempt on the part of individuals and communities in the region to both recognize the salience of religious pluralism and yet also to try and transcend sectarian difference into a secular, unifying political community
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  • a project of modern coexistence that not only had to be imagined and designed, but also built
  • to trace how an extraordinary idea of Muslim and Christian and Jewish civic and political community rooted in secular equality went from unimaginability to ubiquity in the course of a single century, and nowhere more so than in the Arab East after 1860
  • subject to conflicting interpretations that valorized “real” religion and demonized sectarianism, often in contradictory and conservative modes, but also in more liberal and even radical ways
  • The Orientalist view of sectarianism frequently analogizes sect as “like race” and, furthermore, it assumes that sectarian differences are inherent cultural and political differences similar to race. What do you think is the relationship of sect to race?  How should race figure in the story of coexistence you relate?
  • the Orientalists idealize the West in order to Orientalize the East. Second, as you suggest, this view transforms religious pluralism in the Middle East into a structure of age-old monolithic antagonistic communities so that one can speak of medieval and modern Maronites, Jews, Muslims and so on as if these have been unchanging communities and as if all ideological diversity in the Middle East ultimately is reducible to religion and religious community
  • The religious sect is conflated with the political sect; the secular is understood to be a thin veneer that conceals the allegedly “real” and unchanging religious essence of the Middle East. This view is dangerous, misleading and tendentious.
  • both race and sect urgently need to be historicized and contextualized—race belongs to US (and Western) political vocabulary; sect to Arab political vocabulary. Both the notion of age-old sects and that of immutable races are ideological fictions that have been manipulated to serve power
  • US scholars Barbara J. Fields and Karen E. Fields have suggested we think of “racecraft” rather than “race relations” to underscore the ideological fundament of racist thinking that appears totally natural to its proponents. As I allude to in my book, so too might we think of “sectcraft” rather than sectarian or communal relations, both to underscore the ideological aspect of sectarianism and to emphasize the amount of work that goes into making sectarianism appear to be inherent, inevitable and unchangeable
  • Tribalism, communalism and sectarianism all refer to parallel formations in Africa, South Asia and the Middle East respectively that assume an unchanging essence that separates members of a single sovereignty or putative sovereignty. They are all static ideological interpretations of pluralism, and have all, to a greater or lesser degree, been massively influenced and even in many ways formally classified and invented by Western colonial powers
  • many scholars gravitate toward using categories and experiences that emerge in the US context and apply them, sometimes indiscriminately and often very problematically, to other parts of the world. I think it is important at some level to respect the fact that in the modern Middle East, progressive scholars and laypeople, men and women belonging to different religious communities, have throughout the twentieth century typically described and conceptualized their struggles against injustice and tyranny as struggles against sectarianism and colonialism, but not necessarily as a struggle against racism.
  • the national polities of the post-Ottoman period in the Arab East were established by European colonial powers. These European powers massively distorted the ecumenical trajectory evident in the late Ottoman Arab East. First, they broke up the region into dependent and weak states, and second, they divided the region along explicitly sectarian lines
  • the colonial dimension is crucial, and it clearly separates the US and the European period of nationalization from that of the colonized Middle East
  • why the investment in and privileging of certain epistemic categories of domination as opposed to others? The question of migrant labor illustrates how race and class and geography and history are intertwined in very specific ways—the Middle Eastern cases (whether the Gulf or in Lebanon) are indeed different from that of the history of migrant labor in the United States, which has always been implicated in settler colonialism.
  • One key difference, of course, between modern Western colonialism and early modern Islamic empires is that the latter, like their early modern Christian counterparts, did not pretend to uphold liberal representation, political equality or self-determination. So, temporality is one essential difference: ethnic, racist or sectarian discrimination in the Islamic empires was not justified or imagined as a benevolent burden to uplift others into an ostensibly equal level of civilization. There was no pretense of a colonial tutelage to help natives achieve independence in the fullness of time
  • In the Ottoman Islamic empire, there were indeed professions of Islamic superiority, notions of ethnic, tribal and religious discrimination, forms of bondage and slavery, and myriad chauvinisms and prejudices tied to kinship, geography, language, culture and ethnicity and so on, but not a notion of biological racism or the obsession with racial segregation and miscegenation that has been the hallmark of modern Western colonialism
  • a new and distinctive defensiveness among leading Muslim Arab intellectuals—that is, their need to defend Islam and Islamic society from missionary and colonial assault whilst also embracing or reconciling themselves to compatriotship with Arab Christians and Jews. This defensiveness persists
  • the great problem of scholars and governments in the West who have long instrumentalized and Orientalized discrimination against non-Muslims to suggest that there is some peculiar problem with Islam and Muslims
  • I think that scholars of gender and women’s history have a lot to teach us in this regard: that is Arab, Turkish, Iranian and other scholars who have explored the long history of gender discrimination—who have defied the fundamentalists—without succumbing to racist Orientalism or self-loathing
  • really historicize! It really is an effective antidote in the face of those who peddle in chauvinism, racism, sectarianism, tribalism and communalism
Ed Webb

The ISIS Beat - The Drift - 1 views

www.thedriftmag.com/the-isis-beat

US USA military politics gwot CT terrorism analysis opinion Iraq Syria Afghanistan

shared by Ed Webb on 02 May 21 - Cached
  • even as the new Biden Administration announced the withdrawal of troops from Afghanistan, to “end” the twenty-year war, it will continue airstrikes and raids to tackle the ever-looming threat of terrorism.
  • As the persistence of far-right nationalism suggests, ideologies cannot so easily be destroyed — even those we thought we had bombed out of existence seventy years ago. Yet, the world refracted through this war (the “only one” of the 21st century, Bush hoped) has left us not just morally inept, but also woefully misguided about what is to come next
  • The S.D.F. offers a remarkable vision to counter ISIS’s draconian rule — local councils, farmers’ cooperatives, and committees that promote the rights of oppressed minority groups. In the village of Jinwar, a female-controlled town, the S.D.F. has built a commune for women and their children, both Kurdish and Arab, seeking to escape oppressive families and realize a community without patriarchy. According to the constitution of the so-called Autonomous Administration of North and East Syria, the S.D.F.-linked ruling authority in the region, a post-ISIS Syria will be “a society free from authoritarianism, militarism, centralism and the intervention of religious authority in public affairs.” In order to realize this vision, part of the S.D.F.’s mandate is not just to govern, but also to annihilate ISIS. Several soldiers and S.D.F. spokesmen told me that the war against ISIS isn’t over — its aim now, with the support of the U.S., is to destroy sleeper cells and root out the ideology.
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  • ISIS has taken control over parts of regime territory in the deserts of central Syria, and slices of S.D.F.-controlled Deir ez-Zor province are witnessing a full-blown ISIS insurgency, underscoring just how central the question of governance is to the group’s appeal. But the U.S. and its allies’ focus on ideology risks ignoring why ISIS gained support in the first place. Raids and detentions, torture and execution, and governance that politically marginalizes certain groups and offers few options for justice or accountability will only build anger. It is these layers of political and social contexts that are lost in most coverage, even if they will shape Iraq and Syria for a long time to come. 
  • a core argument for the war depended on the idea that terrorism was, in essence, a form of religious violence
  • If our enemy is everywhere, we will seek allies in even the most oppressive of regimes (like Egypt and Saudi Arabia) to hunt down “terrorists,” no matter if they are gun-wielding militants or political dissidents who believe that the current state of affairs does not serve them.
  • If a war is a “good war,” or merely conceived of as a necessary one, it matters little why a terrorist group gained support, or how we may be inadvertently contributing to the group’s appeal. Yet, while the current approach to terrorism has been wildly successful in building a cottage industry of extremism and deradicalization experts, it has failed to rid the world of terrorists.
  • Massacres of Iraqi civilians, deaths of Afghan civilians by airstrikes, and indiscriminate detention and torture and rape have all happened at the hands of state security forces, including those allied with the U.S.
  • The Manichean framework helps absolve the West of its role and its responsibility in ending an endless conflict. “Terrorism” has become so synonymous with horrific violence that most Americans are likely unaware that the vast majority of civilian deaths in global conflicts today are caused by states, not non-state actors.
  • As with other battles against evil, the “killers and fanatics” necessitated the dropping of bombs, an operation that Obama’s successor continued.
  • If we portray certain enemies solely as existential threats, we sweep over the political conflicts unfolding in places like Iraq and Syria, and the political violence wrought upon these communities, even by those who claim to be fighting a just war.
  • What the Bush administration argued, and what the media accepted, was that terrorism is not a mere tactic, but a full-blown ideology — what Bush called “the heirs of all the murderous ideologies of the 20th century,” including “fascism, Nazism and totalitarianism.” In practice, this means non-state armed groups not allied with the U.S. should be understood as terrorist organizations — no matter if, like the Taliban, Hezbollah, Al Qaeda, and Hamas, they have little else in common
  • By and large, the media accepted the Bush administration’s framing. By 2006, public criticism of the handling of the Iraq War was mounting, but even then, few questioned the legitimacy of the war itself. In a 2009 study of media coverage after 9/11, two scholars from the University of Texas found that journalists “helped brand the policy, [then] labeled the frame as public opinion,” ultimately contributing to the acceptance of that frame as a “fact of life,” and a “larger narrative of struggle and heroism.” Journalists did not treat the War on Terror as a policy decision made by the Bush administration, but as the natural and inevitable order of things. 
  • mainstream media coverage of ISIS receives almost no scrutiny. But many other publications and reporters have operated on the same flawed assumptions and premises as Caliphate, ones that animated the West’s understanding of the Middle East long before ISIS gained its first foothold
  • decades of imperialism, like the U.S. invasion of Iraq, and Russia and Iran’s interventions, have irrevocably transformed communities in the Middle East. Similarly, though ISIS opposes the Saudi government, the Salafi-Jihadi underpinnings of the group could not have gained traction without the Kingdom’s years of effort of exporting and standardizing a particular form of Islam across the Middle East. 
  • the issue here isn’t just the violence — after all, Assad has also relished the torture, starvation, and murder of his citizens. Since 2011, his regime has used chemical weapons repeatedly, more than three hundred times according to one study. The critical difference is that while Assad depends on the international system for legitimacy (Russia and Iran are key supporters, and Syria remains part of the global financial system), ISIS rejects it. While Assad would prefer that the world looks away, ISIS practically begs us to stare. It aims to demoralize Western audiences, while projecting to potential recruits its vision of a new world order
  • In parts of the Caliphate, ISIS did promise a different model, at least nominally. In one piece of propaganda, the group declared, “The people are as equal as the teeth of a comb. There is no difference between the rich and the poor and the strong and the weak. The holder of a right has redress, and the grievance of an injured party will be answered.” In appealing to residents and new recruits, ISIS touched upon something familiar: the desire for justice, equality, and law and order in a world that has manifestly failed to deliver any. Women, too, found opportunities under ISIS. In Fallujah, they used the regime’s justice system to secure divorces, which had been more difficult under the Iraqi government.
  • civilians were likely to stay in ISIS-controlled territory because, among various reasons, the “quality of governance,” including “availability of electricity, cleanliness of streets, and crime rates,” was better compared to services provided by the Iraqi government
  • “All the locals here wonder why the U.S. coalition never came to rescue them from Assad’s machine guns, but run to fight ISIS when it took a few pieces of land,” one rebel told the Guardian. 
  • the current global order has left many people behind
  • The political scientist Austin Doctor recently conducted a study of sexual assault by 143 rebel groups around the world, from 1989 to 2011, and separately applied the results of his analysis to ISIS.  He found a correlation between the presence of foreign fighters and increased incidence of sexual violence, which suggests that the Islamic State functioned much like other rebel groups — that ISIS is not so singular as it may seem.
  • devoid of any political context, terms like “radicalization” and “ideology” lose meaning
  • how ISIS appeared in the public imagination: as a movement beyond human understanding. The only sensible answer to so inscrutable and atavistic an adversary was total war.
  • This frenzied interest in the U.S.’s darkly powerful new enemy lured some journalists and analysts to focus on the group full-time. It emerged as a distinct topic from the Syrian civil war, whose crowded theater was becoming difficult to explain, or the Iraq War, now a nearly-adolescent 11 years old. Soon, writers covering ISIS, what Wired called “the world’s most important beat,” developed a signature flourish, describing it not just as a terrorist organization, but as an almost supernatural threat. “It is not clear,” argued a New York Review of Books piece in 2015, “whether our culture can ever develop sufficient knowledge, rigor, imagination, and humility to grasp the phenomenon of ISIS. But for now, we should admit that we are not only horrified but baffled.”
  • Stories of the group’s atrocities emerged in quick succession, echoing the parade of violence ISIS was proudly broadcasting on its own channels: public executions, conscription of child soldiers, disappearances and murders of thousands, Yazidi girls sold into slavery.
  • by narrowly focusing on the savagery of ISIS fighters, we miss the deeper and more important story of how ISIS grew into a political force, and of how it moved not just the hearts and minds, but the physical bodies, of tens of thousands
  • the core issue with Caliphate isn’t just that a lying source may have misled overeager journalists. Rather, the controversy, and indeed even the proposition that a “terrorism editor” would have resolved the problem, points to a deeper flaw in the way media has long covered extremism: divorced from the local and historical contexts that have fueled its rise
  • After a decade of the War on Terror and chaos in the Middle East, ISIS seemed to be the ultimate testament to an enduring clash of civilizations. It is not that surprising that ISIS itself encouraged this fantastical narrative — but it is striking that our media took their word for it.
Ed Webb

British archaeology falls prey to Turkey's nationalist drive - 0 views

www.al-monitor.com/...tanical-erdogan-ata-tohum.html

Turkey nationalism history plants agriculture archaeology Britain UK culture heritage politics Erdogan

shared by Ed Webb on 11 Oct 20 - No Cached
  • Turkish authorities have seized possession of the country’s oldest and richest archaeobotanical and modern seed collections from the British Institute at Ankara, one of the most highly regarded foreign research institutes in Turkey, particularly in the field of archaeology. The move has sounded alarm bells among the foreign research community and is seen as part of President Recep Tayyip Erdogan’s wider xenophobia-tinged campaign to inject Islamic nationalism into all aspects of Turkish life.
  • “staff from the Museum of Anatolian Civilizations, the General Directorate for Museums and Heritage from the Ministry of Culture and the Turkish Presidency took away 108 boxes of archaeobotanical specimens and 4 cupboards comprising the modern seed reference collections” to depots in a pair of government-run museums in Ankara. The institute’s request for extra time “to minimize the risk of damage or loss to the material was refused.”
  • Coming on the heels of the controversial conversions of the Hagia Sophia and Chora Museum into full service mosques this summer, the seizure has left the research community in a state of shock, sources familiar with the affair said.
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  • The formal justification for the raid was based on a decree issued on Sept. 3, 2019. It authorizes the government to assume control of local plants and seeds and to regulate their production and sales.
  • Turkey’s first lady Emine Erdogan, a passionate advocate of herbal and organic food products, introduced the so-called “Ata Tohum” or “Ancestral Seed” project that envisages “agriculture as the key to our national sovereignty.” The scheme is aimed at collecting and storing genetically unmodified seeds from local farmers and to reproduce and plant them so as to grow “fully indigenous” aliments.
  • “Seeds” he intoned, “are the foundation of our national security.”
  • The professor railed against assorted Westerners who had plundered Anatolia’s botanical wealth and carried it back home.
  • Ata Tohum is thought to be the brainchild of Ibrahim Adnan Saracoglu, an Austrian-trained biochemist.  He is among Erdogan’s ever expanding legion of advisers. The 71-year old has written academic tracts about how broccoli consumption can prevent prostatitis. He was with the first lady at the Sept. 5 Ata Tohum event.
  • a “classic nationalist move to dig deeper and deeper into the past for justification of the [nationalist] policies that you are currently putting in place.”
  • parallels with the founder of modern Turkey, Kemal Ataturk, who “connected Turkish civilization back to the Phrygians and the Hittites” as part of his nation-building project.
  • “You have these genetic ties to the land through these seeds as proof that our civilization belongs here and has been here since time immemorial. To want to have these [seeds] in the first place is part of the nationalist framework.”
  • The ultimate fate of the British Institute’s seeds remains a mystery. It’s just as unclear what practical purpose they will serve.
  • “the archaeology seeds are essentially charcoal, dead and inert.” As for the modern reference collection “we are talking about stuff that was collected 25 to 50 years ago and is not going to be able to germinate.”
  • “But in order to get genomic information you only need one or two grains, not the whole collection. What [Turkish authorities] have done is they’ve removed this research resource from the wider Turkish and international community of researchers. It was a nice, small research facility, open to anyone who wanted to use it. Now it’s all gone,”
Ed Webb

A New History for a New Turkey: What a 12th-grade textbook has to say about T... - 0 views

www.eliamep.gr/...CE%AF%CE%B1-%CE%B4%CE%B9%CE%B4

Turkey history textbooks imperialism colonialism propaganda ideology US USA EU NATO UN analysis

shared by Ed Webb on 06 Jun 22 - No Cached
  • Rather than simply serving as crude propaganda for Erdoğan’s regime, Contemporary Turkish and World History aspires to do something more ambitious: embed Turkey’s dominant ideology in a whole new nationalist narrative. Taken in its entirety, the book synthesizes diverse strands of Turkish anti-imperialism to offer an all-too-coherent, which is not to say accurate, account of the last hundred years. It celebrates Atatürk and Erdoğan, a century apart, for their struggles against Western hegemony. It praises Cemal Gürsel and Necmettin Erbakan, on abutting pages, for their efforts to promote Turkish industrial independence. And it explains what the works of both John Steinbeck [Con Şıtaynbek] and 50 Cent [Fifti Sent] have to say about the shortcomings of American society.
  • Turkey has long had competing strains of anti-Western, anti-Imperialist and anti-American thought. In the foreign policy realm, Erdogan’s embrace of the Mavi Vatan doctrine showed how his right-wing religious nationalism could make common cause with the left-wing Ulusalcı variety.[5] This book represents a similar alliance in the historiographic realm, demonstrating how the 20th century can be rewritten as a consistent quest for a fully independent Turkey.
  • Ankara is currently being praised for sending indigenously developed drones to Ukraine and simultaneously criticized for holding up Sweden and Finland’s NATO membership. Contemporary Turkish and World History sheds light on the intellectual origins of both these policies
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  • Among the 1930s cultural and intellectual figures given place of pride are Albert Einstein, Pablo Picasso and John Steinbeck. Guernica is reproduced in an inset about Picasso, illustrating the artist’s hatred of war. (47) A lengthy excerpt from the Grapes of Wrath concludes with Steinbeck’s denunciation of depression-era America: “And money that might have gone to wages went for gas, for guns, for agents and spies, for blacklists, for drilling. On the highways the people moved like ants and searched for work, for food. And the anger began to ferment.”
  • The book places added emphasis on the harsh terms imposed on Germany at Versailles. Prefiguring the later treatment of Al Qaeda terrorism, the intention appears not so much to justify Nazism, but rather to present injustice as the causal force behind violence and cruelty in world politics.
  • the Holocaust instead appears here as one among several examples of Western barbarity
  • The foundation of the UN is immediately followed by a discussion of Israel under the heading “Imperial Powers in the Remaking of the Middle East.” (80-81) The Palestine problem, students learn, is the principal cause of conflict in the region. It began when the Ottoman Empire, “the biggest obstacle to the foundation of a Jewish state,” grew weak, leading to the creation of Israel.
  • Next comes a discussion of the post-war financial order and the International Monetary Fund. Students learn that “the IMF’s standard formula, which recommends austerity policies for countries in economic crises, generally results in failure, chaos and social unrest.” (81-83) An excerpt, which students are then asked to discuss, explains how the IMF prescribes different policies for developed and developing countries.
  • only in the context of the Cold War origins of the EU does the book engage in any explicitly religious clash-of-civilizations style rhetoric. The idea of European unity is traced back to the Crusades, while a quote about the centrality of Christianity to European identity appears under a dramatic picture of Pope Francis standing with European leaders. (112) The next page states that the EU’s treatment of Turkey’s candidacy, coupled with the fact that “all the countries within it were Christian” had “raised questions” about the EU’s identity.
  • Early Cold War era decolonization also provides an opportunity to celebrate Atatürk’s role as an anti-imperialist hero for Muslims and the entire Third World. (122-123) “Turkey’s national struggle against imperialism in Anatolia struck the first great blow against imperialism in the 20th century,” the authors write. “Mustafa Kemal, with his role in the War of Independence and his political, economic, social and cultural revolutions after it, served as an example for underdeveloped and colonized nations.” Atatürk himself is quoted as saying, in 1922, that “what we are defending is the cause of all Eastern nations, of all oppressed nations.” Thus, the book explains that “the success of the national struggle brought joy to the entire colonized Islamic world, and served as a source of inspiration to members of other faiths.” The section ends with quotes from leaders such as Jawaharlal Nehru, Muhammad Ali Jinnah, and Habib Bourguiba about how Atatürk inspired them in their own anti-imperial struggles or was simply, in Nehru’s words, “my hero.” An accompanying graphic shows Atatürk’s image superimposed over a map with arrows pointing to all the countries, from Algeria to Indonesia, whose revolutions were supposedly influenced by Turkey’s War of Independence.
  • Amidst the polarization of the Erdoğan era, what is striking in this book is the authors’ efforts to weave together the conflicting strands of Turkish political history into a coherent narrative. Illustrating Ernst Renan’s argument about the role of forgetting in nation-building, this account glosses over the depth of the divisions and hostility between rival historical actors, presenting them as all working side by side toward a common national goal
  • Selçuk Bayraktar, the architect of Turkey’s drone program, said that as a student “I was obsessed with Noam Chomsky.” [16] During the 1980s and 90s, America sold Ankara F-16 jets and Sikorsky helicopters that were used to wage a brutal counterinsurgency campaign in southeast Anatolia. No one was more critical of this than left-wing scholars like Chomsky.[17] Now, Ankara is selling Bayraktar drones to Ethiopia, where they are being used to kill civilians and destroy schools in another violent civil war.
  • The narrative of national independence also helps smooth over Turkey’s Cold War domestic divides. Students are introduced to the ‘68 Generation and left-wing leaders likes Deniz Gezmiş as anti-imperialists protesting against the U.S. Sixth Fleet in support of a fully independent Turkey. (185-186)[9] In this context, Baskin Oran’s work is again cited, this time quoting Uğur Mumcu on the role of “dark forces,” presumably the CIA, in laying the groundwork for Turkey’s 1971 coup.
  • The book also offers a relatively neutral treatment of political activism during the ensuing decade, suggesting that rival ideological movements were all good faith responses to the country’s challenges. On this, the authors quote Kemal Karpat: “Both right and left wing ideologies sought to develop an explanation for social phenomena and a perspective on the future. A person’s choice of one of these ideologies was generally the result of chance or circumstance.” (202) Thus the authors imply that while foreign powers provoked or exploited these movements, the individual citizens who participated in them can be given the benefit of the doubt. Interestingly, the book takes a similar approach in discussing the 2013 Gezi protests: “If various financial interests and foreign intelligence agencies had a role in the Gezi Park events, a majority of the activists were unaware of it and joined these protests of their own will.”
  • Turkey’s real struggle in the 21st century, as in the 20th, is against dependence on foreign technology
  • a book which begins with a portrait of Atatürk ends with a photo of the Bayraktar TB2.
  • the book’s biases are less in the realm of wild distortion and more reminiscent of those that plague ideologically infused nationalistic history education in all too many countries
  • its exaggerated critique of European imperialism may be no more misleading than the whitewashing still found in some European textbooks
  • At moments, Contemporary Turkish and World History is better aligned with recent left-leaning scholarship than the patriotic accounts many Americans grew up reading as well
  • Throughout the 20th century, America defined itself as the world’s premier anti-imperialist power, all while gradually reproducing many of the elements that had defined previous empires.[11] Today, it often seems that Turkey’s aspirations for great power status reflect the facets of 20th century American power it has condemned most vigorously
  • Turkey’s marriage of power projection and anti-colonial critique have been particularly visible – and effective – in Africa. Ankara has presented itself as an “emancipatory actor,” while providing humanitarian aid, establishing military bases, selling weapons across the continent.[13] In doing so, Turkish leaders have faced some of the same contradictions as previous emancipatory actors. In August 2020, for example, members of Mali’s military overthrew a president with whom Erdoğan enjoyed good relations. Ankara expressed its “sorrow” and “deep concern.”[14] Then, a month later, Mevlüt Çavuşoğlu became the first foreign official to meet with the country’s new military leaders. “Like a brother,” he “sincerely shared” his hopes for a smooth “transition process” back to democracy
  • The authors also offer a balanced treatment of the fraught domestic politics during the period from 1945 to 1960 when Turkey held its first democratic election and experienced its first coup. (138-142, 144-146) They focus their criticism on the negative impact of U.S. aid, arguing that Washington intentionally sought to make Turkey economically and politically dependent, then sponsored a coup when these efforts were threatened.
  • certain themes dominate Contemporary Turkish and World History. At the center of its narrative is the struggle for global hegemony, in military, economic, technological and artistic terms
Ed Webb

King Charles III's Admiration for Islam Could Mend Divides | Time - 0 views

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shared by Ed Webb on 17 Sep 22 - No Cached
  • Almost 30 years ago, then-Prince Charles declared that he wanted to be a “defender of faith,” rather than simply “Defender of the Faith,” to reflect Britain’s growing religious diversity. It created a bit of a storm in a teacup, as he had clearly not meant that he would be changing the traditional role so much as adding to it. The new King is a particular type of Anglican: one that on the one hand, is incredibly tied to the notion of tradition; but on the other, has shown a great deal of affinity for both Eastern Orthodox Christianity and Islam, two religions clearly outside the Anglican fold that he must now titularly lead.
  • the King has been quite public about his admiration for Islam as a religion, and Muslim communities, both in Britain and abroad.
  • Privately, he’s shown a lot of sympathy for where Muslims are in difficult political situations, both in Europe and further afield. Robert Jobson’s recent Charles at Seventy claims that the King has significant sympathies for the Palestinians living under Israeli occupation, for example. It’s also claimed that he disagreed with dress restrictions imposed on Muslim women in various European countries.
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  • in 2007 he founded Mosaic, which provides mentoring programs for young Muslims across the U.K. He also became patron of the Oxford Centre for Islamic Studies, where he gave his most famous speech, “Islam and the West” in 1993
  • If there is much misunderstanding in the West about the nature of Islam, there is also much ignorance about the debt our own culture and civilization owed to the Islamic world
  • “Islam can teach us today a way of understanding and living in the world which Christianity itself is the poorer for having lost. At the heart of Islam is its preservation of an integral view of the Universe.”
  • he also argues that the West needs Islam in the here and now. There does not seem to be a parallel in any other Western political figure.
  • the world will also get used to a Western head of state who sees Islam in quite a different light than the waves of populism across Europe and North America
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