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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

Bowles did not create the “myth of Tangier,” but he gave it a literary respectability and an American cast.

In the early 1950s, Burroughs, Ginsberg, Kerouac, Bryon Gysin, Tennessee Williams, Truman Capote, and Susan Sontag all gravitated to this “portal to the unknown,” as one author christened Tangier. So did European writers like Genet, Juan Goytisolo, and Joe Orton, but Bowles’s influence was not limited to the literary community. In later decades, his recordings and promotion of Moroccan music would draw producers and recording artists from Patti Smith to the Rolling Stones.

Through the 1960s and 1970s, he focused instead on recording and translating from darija (Moroccan Arabic dialect) the oral histories of men he met in Tangier’s cafés. By the time of his death, in 1999, the idea of Tangier as a place for self-discovery had become received wisdom in the West and the Arab world, and Bowles was established as a giant of American letters despite decades of silence.

I gave him a copy of my thesis. He looked up from the title page: “‘Orientalism’?—that’s a bad word, isn’t it?” Faux-naïveté, I would learn, was part of his manner. He told me to come back the following day.

I was, he said, the first Moroccan researcher—a Tangier native, to boot—to defend him. He added his signature beneath my printed name. (A few weeks ago, I got goosebumps when I found the same copy that I gave him, albeit coffee-stained, in the archives at the University of Delaware’s Paul Bowles Collection.) Later, the thesis was included in a collection titled Writing Tangier (2004). I still see citations occasionally in student dissertations on Bowles noting that one Tanjawi, at least, did not regard him as an Orientalist.

Tangier’s collective memory is steeped in nostalgia and centered around the medina, the old city. The medina, the elders told us, was once the epicenter of the Islamic world: it was from the port where the medina meets the sea that Tariq ibn Ziyad had set sail and conquered Spain in 711. After the fall of Granada in 1492, it was to Tangier’s medina that the Jews and Moriscos fled, settling in its alleyways, preserving the mosaic of Islamic Spain

The economic misery and political repression of the 1980s and 1990s made it hard to believe that the medina was ever a free space. Most locals had never heard of these famous writers. I only heard of Bowles when, in 1988, a film crew began working in front of our family restaurant at the entrance to the Kasbah as Bernardo Bertolucci began filming The Sheltering Sky. As teenagers, we came to wonder what truths the books from the Interzone contained, and if Tangier had indeed been better-off under Western rule, as the nostalgists, local and foreign, seemed to imply

The narrative we learned at school was that the monarchy had liberated the north from colonial oppression. But what liberation did the regime (makhzen) bring? After independence, as a local intelligentsia began forming in Tangier, many came to see the American corpus of writings about 1950s Tangier as an invaluable record of a lost golden age.

I made a point of reading the American authors who had written about Tangier’s Interzone. Besides Bowles, I was intrigued by the Beats, especially the Columbia University alums—Kerouac, Ginsberg, Lucien Carr—students of Lionel Trilling and fans of Arthur Rimbaud who had somehow mapped Greenwich Village onto Tangier, turning the Boulevard Pasteur into a “North African Bleecker Street.” But even as a college sophomore, I realized that their writings were more about the straitjacket of McCarthyite America that they were running from, rather than about Morocco as such.

It was even gratifying to see that Tangier, like Berlin, had played a significant role in launching a gay literary movement—in some ways ahead of the West, in having its finger on the “prognostic pulse of the world,” as Burroughs called it. But what was startling was that, while these writers basked in the city’s pleasures, they—with the exception of the Bowleses—didn’t really like Tangier. The Beats had a casual disdain for the natives, invariably describing Moroccans as “rakish” or “raffish.” Capote found Tangier too alien, describing the men as “noisy heathens” and the women as “anonymous bundles of laundry.” He warned friends in New York about the “smell of the arabe.” Burroughs referred to the locals as a “bunch of Ay-rabs,” and in 1958 he pronounced: “Tanger [sic] is finished. The Arab dogs are among us.”

Paul Bowles traced the history of the medina from the early 1930s to independence. He chronicled how the sultan’s crackdown on Sufi practices (“the great puritanical purging”) in central Morocco inched northward.

Bowles’s defense of the Amazigh, or Berber, population was daringly transgressive. Morocco’s culture “is not predominantly Arabic, but Berber,” he insisted—in the face of Arab nationalists who acted as though they believed “Berbers have no culture at all,” as they tried to drag the country into the Arab League. “The general opinion is that the autochthonous population must at all costs be Arabized if it is to share in the benefits of independence,” he observed acidly. “No one seems to have conceived of the possibility of an independent Berber Morocco. In fact, to mention the Berbers at all qualifies one as a pro-French reactionary. At present, to become modern means to become Egyptian.”

Reading these words in my dorm room in wintry Pennsylvania in 1992 was both thrilling and frightening. We as Moroccans—especially those of us from the northern Berber region—grew up in a climate of fear, and I had never heard or read anyone publicly criticize Arab nationalism, or speak so openly of the Moroccan hinterland’s animus toward Fez, the city of the interior regarded as the seat of the regime. To hear this American writer openly excoriate the Moroccan ruling elite for its cruelty and skullduggery was exhilarating

Bowles prompted me to think beyond the binary of “Western” versus “Arab.”

Bowles, in the mid-1960s, had begun translating the memoirs and stories of down-and-out illiterate youth in Tangier. (While he could not read Arabic, Bowles did understand darija, the spoken dialect.) The most prominent of these were Larbi Layachi’s A Life Full of Holes (1966), about a petty thief and male prostitute and his experiences dodging police and servicing tourists (the book was made into a BBC film); Look and Move On (1967), the tales of Mohammed Mrabet, a hustler and golf caddie who worked for an American couple; and the best-known, Mohammed Choukri’s For Bread Alone (1972), an account of his migration from the Rif to Tangier, his life as a street kid in the International Zone, and his becoming a schoolteacher, which he recounted to Bowles in Spanish. These books were marketed in the West as “Moroccan literature,” and for many in the Anglophone world, this was their introduction to it.

The Ministry of Culture, which almost blocked his recording project in 1959, published a remarkable essay in 2009 on the tenth anniversary of his death defending Bowles against criticism from Moroccan nationalist intellectuals, underscoring how he presciently warned of the threats that modernization posed to Morocco’s cultural and physical landscape. Government mouthpieces such as Hespress run flattering pieces about “the American who loved Morocco.”

in effect erased an earlier literary tradition that had seen Moroccan writers published in French and Spanish since the 1930s, let alone the preceding centuries of poetry and other writing in Arabic

Laroui acted as an adviser to the king and was a strong proponent of Arabization. Tangierians saw his attack on Bowles as another attempt by the Arab nationalist elite to subdue the “sin city.” Ben Jelloun also had a complicated relationship to Tangier. The son of a merchant, a Fassi (a person from Fez) who settled in Tangier in the early 1960s, he had attended the French lycée and was seen as part of the new Francophone Fassi upper class—comprising the Alaoui, Alami, Ben Jelloun, Berrada, Omrani, and Tazi families—that had fanned out across the country as the French departed, assuming top government positions. Like Laroui, Ben Jelloun spoke neither of the two common local tongues of the north, Spanish and Tarifit (the Berber language). A paradox of Ben Jelloun’s work, in particular, was that it often featured the very tropes of mysticism, violence, and sexual deviancy he denounced in Bowles’s work. For his part, the American writer dismissed his Moroccan critics as “confirmed Marxists.”

The Moroccan reaction against Bowles began to take form in the early 1970s. His earliest critics were the philosopher Abdallah Laroui and Ben Jelloun, who both chided the American writer for promoting an image of the country as a land of primitivism, drugs, and unlimited sex. Laroui also lambasted the Moroccan bourgeoisie for buying into and reproducing Bowles’s “folkloric” portrayal of their country. Ben Jelloun, writing in 1972, accused the American of belittling the nation’s literary patrimony.

I myself was part of this trend—defending Bowles against the Arab nationalists who were trying to tear him down and impose their political preferences on us. In his final interviews, when asked if he was an “Orientalist,” Bowles would often cite me, noting that a Tangier-born scholar now in America had judged him not to be.

“Paul Bowles loves Morocco, but does not really like Moroccans.” Choukri had some powerful evidence on his side. Over the decades, Bowles had made countless derogatory remarks, speaking of Moroccans as “childlike,” “purely predatory,” and “essentially barbarous.” He claimed also that Muslims aimed for world domination through “the sword and the bomb.”

He was sympathetic to the Amazigh, whom he saw as the original inhabitants of North Africa, a fiercely independent people only “partially Islamicized.” This affection nevertheless rested on some unsettling ideas about racial hierarchy. Bowles was profoundly influenced by the “Hamitic hypothesis,” a late nineteenth-century anthropological theory that saw almost everything of value in Africa as imported by the Hamites, a branch of the Caucasian race, who were held as superior to the Negroid peoples. Berbers, whatever their actual skin tone—even the typically dark-skinned Tuareg—were for Bowles essentially a white “Mediterranean race.”

In Bowles’s idiosyncratic hierarchy, it was Berber music that encapsulated Morocco’s true African identity—and this cultural essence was threatened by the Arabs and their music. The recently released Music of Morocco collection reflects this bias, giving credence to Choukri’s claim that Bowles deliberately misrepresented local culture to reflect his personal vision of Morocco.

I began to realize that Bowles’s fondness for the Berbers and his animus toward Arabs was, in many ways, a reflection of French colonial policy. Although he was well aware of the violence of French imperialism, he enjoyed its amenities—“the old, easygoing, openly colonial life of Morocco”—and as early as the 1950s, Bowles began to lament the loss of “colonial Tangier.” Above all, he believed in the International Zone, seeing its “anarchy” and “freedom from bureaucratic intervention” as an extraordinary political experiment. But these liberties, which is what drew many of the Beats, were the privileges of Europeans and Americans—ones generally not enjoyed by the city’s Muslim and Jewish natives.

In 1972, Tahar Ben Jelloun publicly accused Bowles (and the Beats) of exploiting illiterate, vulnerable youths in Tangier not just artistically but sexually. Choukri in 1997 would echo this charge, claiming Bowles suffered from a sexual illness. These allegations became more commonly heard once Farrar, Straus and Giroux published Bowles’s correspondence in 1994, although he expressed some reluctance about its release. The volume included letters in which he described the boys he slept with, in one letter even bragging about how cheap sex was in Algeria. “Where in this country [America] can I have thirty-five or forty people, and never risk seeing any of them again? Yet, in Algeria, it actually was the mean rate.” (In the correspondence, he reminisced about how he “never had sexual relationships without paying,” and viewed paying for sex as a form of “ownership.”)

Although the letters simply lent credence to rumors long circulating in Tangier, Choukri and other Tanjawi writers were still shocked by them. The literary reaction in Morocco fed into a larger effort there by human rights activists campaigning against sex tourism and child prostitution. Whereas Bowles had always seemed more judicious and reputable than the Beats—in contrast, say, to Burroughs’s open bragging about buying “pre-pubescent gooks” and Ginsberg’s boasting about “paying young boys” for sex—it became increasingly difficult to defend him. For a man who had called Moroccans “purely predatory,” his own behavior now appeared in rather grotesque relief.

The more time I spent at the Schomburg Library uptown, the more I discovered an alternative American literature about Tangier. I stumbled upon Claude McKay’s memoir A Long Way from Home about his time in Tangier in the late 1920s, where he completed his novel Banjo; the actress Anita Reynold’s diary about life in the Interzone in the 1930s; Josephine Baker’s papers, where she talks about filming Princess Tam Tam (1935) in the International Zone, and jazz recordings produced by African-American musicians living in Tangier. Although they had their own dreams about a “Mother Africa,” the African-American writers did not see Tangier as a brothel, or its residents as primitives who needed to be contained or civilized. Most wrote and produced art in solidarity with the disenfranchised local population, connecting the civil rights struggle to North Africa’s anticolonial movements.

In 1998, armed with this newfound knowledge, and as a conscious revision of my earlier guiding, I began giving walking tours of “Black Tangier.” We would would meet at Cinema Mauritania, the theater where Josephine Baker had performed many times, up until her last show there in 1970. She had lived in the International Zone, then joined the French Liberation forces during the war, and later had an affair with the vice-caliph of Spanish Morocco. On the first floor of the Mauritania, pianist Randy Weston had once operated African Rhythms, a music spot that drew the likes of Max Roach and Ahmed Jamal. Then we’d walk down to the Fat Black Pussycat café where the poet Ted Joans, one of few black writers in the Beat movement, played trumpet and “blew” jazz poems.

Next, we’d hit Galerie Delacroix, where Joans once hosted a four-hour tribute to his mentor Langston Hughes, and had the late poet’s verse read in Arabic, English, French, and Spanish. (In 1927, Hughes had visited Tangier and written a lovely poem about travel and unrequited longing, “I Thought It was Tangiers I Wanted.”) Then we’d walk to the majestic Teatro Cervantes built in 1913, where Weston had organized the first pan-African jazz festival in Morocco in June 1972 (revived in 2002), which brought Dexter Gordon, Odetta, Billy Harper, and Pucho and the Latin Soul Brothers to the city. Our last stop was the Hotel Chellah, where, as local legend had it, the Martinican anticolonial thinker Frantz Fanon stayed overnight on July 3, 1959, following a car crash on the Morocco–Algeria border rumored to be the handiwork of La Main Rouge, the paramilitary group run by French intelligence to assassinate leading supporters of Algerian independence. Fanon was flown to Rome the following day on a Moroccan passport.

Paul Bowles and King Hassan II died in 1999, a few months apart. The novelist and the tyrant who had towered over Tangier for generations had more in common than either would have admitted—and that in part explains the reverence Bowles still enjoys in official Morocco

both shared a disdain for leftist, Third-Worldist politics. Both hated pan-Arabism, and loved Berber culture as long as it was “folkloric” and apolitical. They each thought Moroccans were congenitally ill-suited for democracy.

both Bowles and the monarch celebrated a “primitive,” mystical, unlettered, unfree Morocco, sharing a special appetite for the intoxicating rhythms of the Berbers. No wonder King Hassan II, who expelled numerous critics—from Arab intellectuals to French journalists and American professors—never bothered Bowles.

as long as America was seen as a political friend, Bowles was viewed favorably. Not surprisingly, after the Gulf war of 1990 and the release of Bertolucci’s film of The Sheltering Sky that same year, more articles started to appear across the Middle East critiquing Bowles’s representations of Morocco, accusing him of racism and Orientalism

The Morocco that Bowles dubbed a “land of magic” is one the Ministry of Tourism sells to the West

his emphasis on Morocco’s “African” essence suits the country’s recent geopolitical turn and reentry into the Africa Union

for all his misgivings about Western modernity, he thought Morocco as an African country would be better off attaching itself to the West. This is now the position of a significant segment of Morocco’s ruling elite.

That the regime celebrates Berber folklore and the oeuvre of a novelist who wanted an “independent Berber republic” even as it imprisons Berber activists across the country is evidence for many of the regime’s fraudulence and bad faith. In this respect, Bowles’s continuing eminence suggests how little has changed in the kingdom since the colonial era, with an authoritarian regime and repressive social order remaining largely intact.

As for Bowles’s work, I had come to realize that it reflected poorly on Morocco and America. Yes, he had brought attention to the suppression of Berber history and made invaluable musical recordings, but decolonization was supposed to dismantle colonial representations, and instead, the Moroccan regime was validating and institutionalizing Bowles’s depictions of Morocco

today, a new generation of Moroccan writers—among them secularists, Berber activists, music critics, and pan-Africanists—are claiming Bowles as an ally. And that is why I found myself writing about Bowles once more.

The issue of who controls what, however, is a tricky one. While certain pairs of states have worked out bilateral treaties dividing the sea between themselves, some boundaries -- most notably those involving Iran -- remain vague. In addition, the legality of building a "Trans-Caspian Pipeline" under the sea (as Turkmenistan would like to do, to ship natural gas through Azerbaijan and onward to Europe) is unclear, and both Russia and Iran oppose the project

"The military-political situation in the region is extremely unpredictable. This is explained on one side by the unregulated status of the sea, and from the other, the aspirations of several non-Caspian states to infiltrate the region and its oil and gas," the Russian magazine National Defense, in a not-so-oblique reference to the United States and Europe, wrote in a special report this year on the Caspian naval buildup. "In these conditions Russia is compelled to look after the security of its citizens and the defense of the interests of the Caspian countries."

Iran has built up its navy on the Caspian from nearly nothing during the Soviet era to a force of close to 100 missile boats, two of which are equipped with Chinese C-802 anti-ship missiles. And Tehran has announced that it's building a "destroyer," which will become the largest ship in its Caspian fleet (though probably closer to a corvette by international standards).

"If someone is too safe, no one is safe."

a classic case of the security dilemma

the firepower and the geopolitical tension on the sea are still low enough that the Caspian is far from "flashpoint" status. But the trend is moving in a dangerous direction. The five countries on the Caspian are all so opaque about their intentions that there is plenty of room for miscalculation, leading to a disastrous conflict that no state truly wants. It is also particularly ironic because  all the governments officially call for demilitarization of the Caspian. Most of the countries justify their Caspian naval buildups in light of this rhetoric by citing a threat from terrorists or piracy -- though there has been nearly no indication of either the intent or ability of terrorists to attack

All of the post-Soviet states mistrust Iran, especially Azerbaijan.

"Iranians think they are a besieged fortress," said a Baku naval analyst who asked not to be named. "The U.S. cooperation here is nothing special but they build conspiracy theories about it." Meanwhile, Azerbaijan's strong military relationship with Israel only adds to Iran's suspicions

Iran recently announced a huge new oil discovery in the Caspian, which Tehran says contains 10 billion barrels of oil. While Iran hasn't yet announced the exact location of the find, the information it has put out suggests that the discovery, according to regional analyst Alex Jackson, is in "what would reasonably be considered Azerbaijan's waters."

This is what Senator Carl Levin, who receives regular briefings on "clandestine activities" as chairman of the Senate Armed Services Committee, says about the death of Abdulrahman al-Awlaki: "My understanding is that there was adequate justification." How? "It was justified by the presence of a high-value target."This is what his aunt says about his death in an e-mail: "We were all afraid that Abdulrahman would get caught up in the turmoil in Yemen. However, none of us thought that Abdulrahman will face a danger from the sky. We thought that the American administration, the world leader and superpower will be far and wide from such cruelty. Some may say Abdulrahman was collateral damage; some said he was in the wrong place at the wrong time. We say that Abdulrahman was in his father's land and was dining under the moon light, it looked to him, us and the rest of the world to be the right time and place. He was not in a cave in Waziristan or Tora Bora, he was simply a kid enjoying his time in the country side. The ones that were in the wrong place and time were the American drones, nothing else."

You have been free to keep the American people safe by expanding the Lethal Presidency — by approving the expanded use of signature strikes in Yemen and by defying an edict of the Pakistani parliament and continuing drone strikes in Pakistan. You have even begun thinking of using the Lethal Presidency as an example for other countries that want Lethal Presidencies of their own.

the danger of the Lethal Presidency is that the precedent you establish is hardly ever the precedent you think you are establishing, and whenever you seem to be describing a program that is limited and temporary, you are really describing a program that is expansive and permanent. You are a very controlled man, and as Lethal President, it's natural for you to think that you can control the Lethal Presidency. It's even natural for you to think that you can control the Lethal Presidencies of other countries, simply by the power of your example. But the Lethal Presidency incorporates not just drone technology but a way of thinking about drone technology, and this way of thinking will be your ultimate export. You have anticipated the problem of proliferation. But an arms race involving drones would be very different from an arms race involving nuclear arms, because the message that spread with nuclear arms was that these weapons must never be used. The message that you are spreading with drones is that they must be — that using them amounts to nothing less than our moral duty.

In Morocco, a coalition of associations in 2014 launched an anti-racism campaign in support of sub-Saharan migrants with the message "Massmiytich Azzi!", literally, "Don't call me a black man".After a string of attacks in Tunisia, including a violent assault against an Ivorian woman, Mnemty successfully lobbied parliament into adopting a law against hate speech in October 2018.

In Morocco, a coalition of associations in 2014 launched an anti-racism campaign in support of sub-Saharan migrants with the message "Massmiytich Azzi!", literally, "Don't call me a black man".After a string of attacks in Tunisia, including a violent assault against an Ivorian woman, Mnemty successfully lobbied parliament into adopting a law against hate speech in October 2018.

And the Algerian parliament followed suit in April 2020, reflecting, according to Musette, the fact that the reality of racism "is there and must be fought".

And the Algerian parliament followed suit in April 2020, reflecting, according to Musette, the fact that the reality of racism "is there and must be fought".

Slavery was first formally abolished in the region by Tunisia in 1846. French-colonised Algeria partially followed suit two years later, while Morocco under French mandate only did so in 1922.

Slavery was first formally abolished in the region by Tunisia in 1846. French-colonised Algeria partially followed suit two years later, while Morocco under French mandate only did so in 1922.

modern-day slave markets have been reported in war-torn Libya, where desperate migrants suffer horrific abuse at the hands of human traffickers

In the absence of official data, non-government groups estimate there are more than 200,000 African foreigners in Algeria, and tens of thousands in both Morocco and Tunisia.

Algeria and Tunisia bar foreign Africans from obtaining residency papers unless they are students.Only Morocco has exceptionally granted residency rights to some 50,000 people, mostly from West Africa, since 2014.

Algeria and Tunisia bar foreign Africans from obtaining residency papers unless they are students.Only Morocco has exceptionally granted residency rights to some 50,000 people, mostly from West Africa, since 2014.

Zionism fit into Balfour’s worldview of racial supremacy and the social ideal of what we would now call ethnic cleansing. Its exceptionalism also led, as the historian Avi Shlaim has written, to another key assumption — that Jews and Arabs occupy exclusive and antagonistic ethnic categories. Shlaim himself asserts the falsity of that assumption in his self-identification as an Arab Jew, as do other notable figures including journalist Rachel Shabi, academic Ella Shohat, author Sasson Somekh and art curator Ariella Azoulay.

while we should strongly resist the fantasy of Palestine as paradise, we should also acknowledge that, at least until about a century ago, people generally lived the daily reality of sharing limited space more or less amicably.

Christians can get on with Muslims. Muslims can get on with Jews. Jews can get on with Christians. Israel’s nationalist schemer Avigdor Lieberman may have told The New York Times in 2006 that “[e]very country where you have two languages, two religions and two races, you have conflict,” but decent folk need not go along with him. As much as the region’s history is marked by spasms of religiously inspired violence, it is also underpinned by long centuries of not just tolerance but productive coexistence.

sectarian exclusivity is not a Middle Eastern ideal. It is European.

a group of European Jewish journalists and political pundits, seeking safe havens, borrowed from evangelical Christian millenarianism to promote the novel idea that Jews were a nation and so deserved self-determination in a state of their own.This was political Zionism, an ideology contrasting sharply with the spiritual longing for Zion expressed in Jewish liturgy, and it emerged in a vicious era. Civilization was understood to be an achievement of white Europeans. Its apogee, the summit of human enterprise, was the advanced ability of white people to create nation-states. They governed best, and it was the natural order for everyone else to be governed.

Arthur Balfour — famed for endorsing Zionism on behalf of the British government in 1917 — was able to glide effortlessly from stating that “the white and black races are not born with equal capacities” to the idea that a Zionist state in Palestine would “mitigate the age-long miseries created for Western civilization by the presence in its midst of a Body [the Jews] which is alien and even hostile.”

A yearning for justice — for universal civil, political and human rights under the rule of law — is what drives the one-state solution.

the past few years have seen a shift in Palestinian opinion away from older generations’ lingering trauma around lost land to a new focus on attaining equality of rights wherever grossly unjust conditions prevail under Israeli control.This has illuminated a long-standing slogan of liberation: “From the river to the sea” (with or without “Palestine will be free” appended). Some — wildly mistaken — choose to interpret the sentiment as genocidal, a call for the erasure of Jewish presence. Public prosecutors in Germany even tried (and failed) to criminalize it.The phrase is not new: It has been said for 60 years or more by Palestinians and Israelis alike who oppose the reality of partition

Faced with such absurd cruelty, “From the river to the sea” is simply a plea to be rid of it. It seeks to sweep away the divisions, to reclaim equality. It is an uncomplicated rejection of Israel’s laws of classification and segregation and an assertion of the most basic right to dignity in one state. It highlights that partition represents calamitous political failure.

Even with land swaps and other adjustments taken into account, supporting a “solution” that hands four-fifths of the available territory to one party seems naive at best.

as the lawyer and Jerusalem expert Daniel Seidemann has identified, a minimum of 200,000 Jewish Israelis would have to be displaced from the West Bank in order to ensure the territorial viability of a Palestinian state. Short of a land incursion by international forces and a yearslong deployment of peacekeeping troops, such an operation is inconceivable.

When “safe passage” across the 30 miles separating Gaza from the West Bank was written into the Oslo II agreement, dreamers advocated all kinds of schemes for bridges, tunnels, corridors, roads and rail lines. Israel’s Prime Minister Ehud Barak proposed an elevated highway in 1999, and 20 years later U.S. President Donald Trump imagined a tunnel. Either is achievable in terms of engineering. Neither is viable in terms of security.

Two million Israeli citizens, roughly 20% of the population, are Palestinian Arabs. Some, or many, might accept citizenship in a partitioned Israeli state, were it to be offered. But an offer is by no means certain. If — as many in Israel want — the new state decides it has no room for Arabs, are these millions to be driven across the border into Palestine, as Muslims and Hindus were driven across the newly drawn India-Pakistan border in 1947?

Inasmuch as any state has a right to exist, Israel and Palestine are on an equal footing. We can consign them to unending battles over ownership of every pebble, or we can enable both to exist simultaneously in the same space — to coexist.

Coercion is going to be essential. In Northern Ireland in the 1990s, public weariness with fighting helped pave the way for agreement. Today, though, Palestinians and Israelis remain as determined as ever. We, the outside world, must therefore demand accountability and force a sustainable resolution

Nathan Thrall wrote compellingly in his 2017 book “The Only Language They Understand” about how every peace proposal has failed because, ultimately, Israel has always preferred the status quo to any other outcome. Two-state solutions would also favor Israel, on land area alone. So, for the sake of peace, we must worsen the status quo for Israel — and if the U.S. continues to refuse to impose sanctions, and the Gulf kakistocrats continue to offer deals on arms and tech, that means we must erase the Green Line.

Some visions of a single state between the river and the sea belong to the extremists, plotting ethnic cleansing to rid “us” of “them” once and for all; the power asymmetries mean that Israeli eliminationists, who promote annexation and demographic engineering to perpetuate Jewish supremacy, enjoy far more traction than their counterparts in southern Lebanon and Tehran. But a politically viable, morally acceptable one-state solution does not involve driving anyone into the sea.

Ethnic and cultural diversity is a core human good. It is moral, it benefits societies, it boosts economies, and it is worth supporting. Nonterritorial autonomy would do what the judgment in Brown v. Board of Education did: It would enable Israelis, Palestinians and the many other minorities to be integrated for the good of all whether they like it or not, protected from themselves and one another, represented by their own linked administrations, governed within a single territory. It is progressive. It takes us from zero-sum to win-win.

the Kremlin’s focus has unequivocally and consistently been on fighting Syria’s mainstream opposition, not the Islamic State. Much of its targeting has been against U.S.-linked members of Syria’s opposition

Regional states may also feel justified in breaking a long U.S. taboo in sending anti-aircraft weapons like MANPADS to their closest proxies on the ground in Syria. To a certain extent, this illicit flow of anti-aircraft weaponry has already begun in response to perceptions of insufficient U.S. “muscle” in preventing the brutal assault on the besieged eastern districts of Aleppo. According to well-placed opposition sources, at least three small shipments of MANPADS have entered northern Syria since late 2015.

he risks exacerbating six major threats to U.S. domestic and international security

The widespread perception that Washington is indifferent to the suffering of Syrian civilians has led ever more members of the Syrian opposition to consider al Qaeda a more willing and more effective protector of their lives and interests than the United States, the supposed “leader of the free world.” Trump’s proposed abandonment of the Syrian opposition would permanently cement that perception and make Syria a pre-9/11 Afghanistan on steroids. This should be deeply troubling to anyone concerned about international security, given Syria’s proximity to Europe.

Removing that U.S. role risks re-creating the chaos and infighting that ruled the early days of the Syrian crisis, but this time in a context where extremists are poised to swiftly take advantage.

it would not be altogether surprising to see Qatar or Turkey — for example — switching the bulk of their support to Jabhat Fateh al-Sham and similar groups were the United States to cease supporting the opposition

Trump appears to be indicating a preference for combating the symptoms of a crisis — that is, terrorism — while strengthening their principal cause: Assad’s dictatorship and his refusal to negotiate

Although a U.S.-Russian alliance would likely increase the threat to the Islamic State’s territorial holdings in Syria, at least in the short term, such a partnership would be an invaluable long-term boon to the group’s propaganda. Were Russia to employ the same carpet-bombing tactics it has used in its attempt to crush the Syrian opposition, the consequences of such “victories” would ensure that the Islamic State has a ready-made narrative to attempt a determined resurgence with some level of popular acceptance or even support.

a potential U.S.-Russian partnership in Syria could also further energize the Islamic State’s calls for attacks against targets in the West, particularly in the United States

Paired with the possibility that Trump may introduce newly oppressive domestic policies on immigration and other issues relating to race and religion, this scenario portends greater threats, not a safer America

As a staunch opponent of the Iran nuclear deal, it is surprising that Trump appears to be proposing Syria policies that would save Iran from a geopolitically crippling defeat and strengthen its regional influence

Were President-elect Trump to drop America’s insistence that Assad has lost his legitimacy and must be removed through transition, not only would Iran gain immeasurably, but the greatest immediate terrorist threat to Israel would be free to point its formidable weapons array toward America’s most valued regional ally

Putin seeks to secure a Russian rise at the expense of American power and influence, not in equal partnership with them.

A combination of all or some of the above-mentioned scenarios would produce dynamics that would undoubtedly further exacerbate Syria’s refugee crisis, leaving as many as 5 million Syrians permanently outside their country’s borders. With Assad remaining in power and his various backers secure in his defense, a quarter of Syria’s entire prewar population would be highly unlikely to ever return to their homes, meaning that neighboring states would be left to shoulder the unsustainable costs of housing them while many refugees would embrace desperate attempts to get to Europe.

Although it remains possible that President-elect Trump will do away with his perilously simplistic reading of the Syrian crisis, the dangers of pursuing a policy based on his limited understanding should be well-understood. As five years of failed policy under President Barack Obama has shown, treating the symptoms of the crisis rather than its root cause — Assad’s dictatorship — will only lead to further displacement and ruin.

Egypt ratified the Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) in 1981. It placed reservations on Article 9(2), regarding the right of women to pass their nationality to their children; Article 16, related to equality within marriage; Article 29(2), on the resolution of disputes related to the convention; and Article 2, which calls for the implementation of policies designed to eliminate gender discrimination, on the grounds that this could violate Shari'a in some cases. The reservation to Article 9(2) was lifted in 2008 after the nationality law was amended to allow women to transfer citizenship to their children. However, the other reservations remain

The Egyptian delegation to CEDAW justified the reservations to Article 16 by arguing that Shari'a provides equivalent—rather than equal—rights to women that balance the prop

attack, organized a demonstration that was attended by over 500 people.[41] These advocacy efforts have helped lift the taboo against discussing such issues, and t

media are increasingly covering both the offending events and the reaction of NGO

Government statistics have shown improvements in the gender gap in education level

The 2005 elections for the People's Assembly were marked by one of the lowest female participation rates in decades. There were only 131 women out of 5,165 candidates, of which only four were elected

As of 2009, there were 18 female members in the 264-seat Consultative Council. No women were elected to the body during the 2004 midterm elections

Many women have assumed leadership positions on a local level in recent years, thus increasing their ability to influence gender-based stereotypes, ideas, and values in their communities.

onomic dependence on men and a patriarchal culture that mistrusts female leaders

fewer Egyptians favor female political empowerment

Reflecting this lack of confidence in female leaders, political

parties tend to nominate few female candidates, meaning most run as in

overnment. In December 2008, lawyer and Coptic Christian Eva Kyrolos became the first female mayor in Egyp

On March 14, 2007, the long-standing ban on female judges was lifted

Although public voices of dissent are suppressed, women have found multiple ways of expressing themselves, participating in civic life, and seeking to influence policy.

he right of women to participate as candidates in elections is hindered by their socioec

Amal Afifi became the country's first maazouna, or female marriage registrar

“The harm that [tea] causes is especially visible in the [Tunisian] countryside, where it weakens the race, which is literally intoxicated and morally and physically diminished.”

In 1941, the French doctor Edmond Sergent described in several scientific articles how Tunisians, instead of adding fresh tea leaves to already boiling water, added used leaves to the water as it boiled, creating a harmful, tar-like drink. Sergent also argued that Tunisians’ black tea was more dangerous than Moroccan green tea, which explained why cases of teaism were rare in Morocco, despite Morocco’s tea consumption being much higher.

French administrators tried banning illegal coffeehouses, which served tea, and increasing customs duties on tea. There were also calls for posters and educational films on the dangers of tea and how to prepare it correctly, for creating a state monopoly on tea, and even a law restricting tea sales to pharmacies upon presentation of a prescription

The perceived social consequences of teaism were founded in the belief that tea addicts would do almost anything to satisfy their habit. According to Sergent, the whole salary of many Tunisian workers went “to the buying of tea and sugar.” When their money ran out, Tunisian teaists sold their last possessions, stole from employers, friends, and family, and, in Dinguizli’s words, lost their “usually docile character.”

By the 1940s, a variety of publications had ceased to view teaism as an exclusively Tunisian problem, as diagnoses cropped up elsewhere in the Maghreb, such as, in 1948, the psychiatrist Charles Bardenat offhandedly ascribing an act of conjugal manslaughter committed in Algeria to the overconsumption of coffee and tea.

not a single case of a French settler in Tunisia being diagnosed with teaism can be found in the French publications.

According to Dinguizli, teaism was an addiction comparable to alcoholism, a form of chronic poisoning with nervous tremors, amnesia, palpitations, blurred vision, serious disturbances of the nervous and circulatory system, a general weakening of the body, and even a marked decrease in birth rates. Later authors delineated additional mental consequences, such as hallucinations, delusions, and even psychoses.

Tea neither produced hallucinations nor induced crime, and it did not “corrupt” Tunisians. They simply enjoyed a new drink that French authors objected to.

When tea first reached England in the 17th and 18th centuries, writers described it as un-British, “unmanly,” and altogether dangerous

chocolate, once the drink of choice at rowdy British clubs, inspired similar concern

The French viewed coffee, which was produced in their colonies of Martinique and La Réunion, as the drink of the Enlightenment and reason

The sight of Tunisians sitting and chatting over tea fueled settler prejudices about Tunisians as lazy and immoderate—nearly all descriptions of teaism focused on the economic consequences

feared attacks, revolt, and any sign of the population losing their supposed “docility.”

The irony of teaism is that the only real epidemic was the diagnosis of teaism itself. Today, tea is practically Tunisia’s national drink

in Germany she found herself crippled with shame at leaving her family behind. She couldn’t sit in the grass without feeling such crushing grief that she had to go inside. Eventually, she went into denial. “You try to pretend that you don’t miss the country and you’re totally O.K. with the idea of not going back,” she said. In some ways, it has worked, but she has also found that leaving Syria has cost her some of her power as an artist. “I feel like I signed an unwritten contract where I gave up part of my skill in exchange for safety,”

With the war now entering its eighth year, Barakeh is unable to return to Syria. He has chosen to settle among his fellow-artists in Berlin, and is practicing what he calls “artivism.” Among the projects he is working on is the first Syrian Biennale, a mobile exhibition, currently in pre-production, that will follow the route of Syrian refugees from Lebanon to central Europe and Scandinavia

For Zeid, Lebanon was a terrifying experience. The child of Palestinian refugees, she had no passport. Her fear of being sent back to Syria manifested in intense anxiety. While Salman trekked to and from Aleppo to take pictures, Zeid began to have panic attacks. When she learned that Lebanese security forces were tracking her, she knew that she had to get out of the country or risk being deported. A friend told her that the French Consulate in Beirut was allowing artists to enter France as political refugees. She managed to secure safe passage for herself and Salman, and in April, 2014, they left for Paris

Living in Berlin among the younger generation of artists, Beik is now concerned with a different kind of revolution. The opening credits of “The Sun’s Incubator” read, “The future of cinematography belongs to a new race of young solitaries who will shoot films by putting their last pennies into it and not let themselves be taken in by the material routines of the trade.”

Kaprealian, whose family survived the 1915 Armenian genocide by fleeing to Syria, left the country in 2014, soon after finishing “Houses Without Doors.” He saw no reason to stay; as an artist, he said, he was out of ways to work. He crossed the Lebanese border and now lives in Beirut. “All of my friends are in Europe, in America, or Canada,” he said. “Some of them went on boats. Some of them walked for ten days through Ukraine and other countries.” He added, “All of us are angry.”

surveillance techniques taught by the NSA were central to the UAE’s efforts to monitor opponents

Various reports have highlighted the ongoing cyber arms race in the Middle East, as the Emirates and other nations attempt to sweep up hacking weapons and personnel faster than their rivals. The Reuters investigation is the first to reveal the existence of Project Raven, providing a rare inside account of state hacking operations usually shrouded in secrecy and denials.

While this activity raises ethical dilemmas, U.S. national security lawyers say the laws guiding what American intelligence contractors can do abroad are murky. Though it’s illegal to share classified information, there is no specific law that bars contractors from sharing more general spycraft knowhow, such as how to bait a target with a virus-laden email.

The hacking of Americans was a tightly held secret even within Raven, with those operations led by Emiratis instead. Stroud’s account of the targeting of Americans was confirmed by four other former operatives and in emails reviewed by Reuters.

Mansoor was convicted in a secret trial in 2017 of damaging the country’s unity and sentenced to 10 years in jail. He is now held in solitary confinement, his health declining, a person familiar with the matter said. Mansoor’s wife, Nadia, has lived in social isolation in Abu Dhabi. Neighbors are avoiding her out of fear security forces are watching. They are correct. By June 2017 Raven had tapped into her mobile device and given her the code name Purple Egret, program documents reviewed by Reuters show. To do so, Raven utilized a powerful new hacking tool called Karma, which allowed operatives to break into the iPhones of users around the world.

the UAE has been accused of suppressing free speech, detaining dissidents and other abuses by groups such as Human Rights Watch. The UAE says it is working closely with Washington to fight extremism “beyond the battlefield” and is promoting efforts to counter the “root causes” of radical violence. Raven’s targets eventually would include militants in Yemen, foreign adversaries such as Iran, Qatar and Turkey, and individuals who criticized the monarchy, said Stroud and eight other former Raven operatives. Their accounts were confirmed by hundreds of Raven program documents reviewed by Reuters.

“Some days it was hard to swallow, like [when you target] a 16-year-old kid on Twitter,” she said. “But it’s an intelligence mission, you are an intelligence operative. I never made it personal.”

the program took aim not just at terrorists and foreign government agencies, but also dissidents and human rights activists. The Emiratis categorized them as national security targets

Emirati security forces viewed human rights advocates as a major threat to “national stability,”

Reached by phone in London, Donaghy, now a graduate student pursuing Arab studies, expressed surprise he was considered a top national security target for five years. Donaghy confirmed he was targeted using the techniques described in the documents. “I’m glad my partner is sitting here as I talk on the phone because she wouldn’t believe it,” he said. Told the hackers were American mercenaries working for the UAE, Donaghy, a British citizen, expressed surprise and disgust. “It feels like a betrayal of the alliance we have,” he said.

Stroud had already made the switch from government employee to Booz Allen contractor, essentially performing the same NSA job at higher pay. Taking a job with CyberPoint would fulfill a lifelong dream of deploying to the Middle East and doing so at a lucrative salary. Many analysts, like Stroud, were paid more than $200,000 a year, and some managers received salaries and compensation above $400,000.

Karma was particularly potent because it did not require a target to click on any link to download malicious software. The operatives understood the hacking tool to rely on an undisclosed vulnerability in Apple’s iMessage text messaging software. In 2016 and 2017, it would be used against hundreds of targets across the Middle East and Europe, including governments of Qatar, Yemen, Iran and Turkey, documents show. Raven used Karma to hack an iPhone used by the Emir of Qatar, Sheikh Tamim bin Hamad al-Thani, as well as the phones of close associates and his brother.

Providing sensitive defense technologies or services to a foreign government generally requires special licenses from the U.S. State and Commerce Departments. Both agencies declined to comment on whether they issued such licenses to CyberPoint for its operations in the UAE. They added that human rights considerations figure into any such approvals.

But a 2014 State Department agreement with CyberPoint showed Washington understood the contractors were helping launch cyber surveillance operations for the UAE. The approval document explains CyberPoint’s contract is to work alongside NESA in the “protection of UAE sovereignty” through “collection of information from communications systems inside and outside the UAE” and “surveillance analysis.”

“It was incredible because there weren’t these limitations like there was at the NSA. There wasn’t that bullshit red tape,”

Under DarkMatter, Project Raven continued to operate in Abu Dhabi from the Villa, but pressure escalated for the program to become more aggressive. Before long, senior NESA officers were given more control over daily functions, former Raven operatives said, often leaving American managers out of the loop. By mid-2016, the Emirates had begun making an increasing number of sections of Raven hidden from the Americans still managing day-to-day operations. Soon, an “Emirate-eyes only” designation appeared for some hacking targets.

Stroud began searching a targeting request list usually limited to Raven’s Emirati staff, which she was still able to access because of her role as lead analyst. She saw that security forces had sought surveillance against two other Americans. When she questioned the apparent targeting of Americans, she received a rebuke from an Emirati colleague for accessing the targeting list, the emails show. The target requests she viewed were to be processed by “certain people. You are not one of them,” the Emirati officer wrote.

Days later, Stroud said she came upon three more American names on the hidden targeting queue.

occupations were listed: journalist

When Stroud kept raising questions, she said, she was put on leave by superiors, her phones and passport were taken, and she was escorted from the building. Stroud said it all happened so quickly she was unable to recall the names of the three U.S. journalists or other Americans she came across in the files. “I felt like one of those national security targets,” she said. “I’m stuck in the country, I’m being surveilled, I can’t leave.” After two months, Stroud was allowed to return to America. Soon after, she fished out the business card of the FBI agents who had confronted her at the airport. “I don’t think Americans should be doing this to other Americans,” she told Reuters. “I’m a spy, I get that. I’m an intelligence officer, but I’m not a bad one.”

The Saudis’ obsession with Iran, and the proxy wars (like Yemen) that flow from this obsession, mean that they have little bandwidth to go after extremist groups. Meanwhile, the Saudis continue to export a version of Islam called Wahhabism that is a crucial building block for the perversion of Islam parroted by groups like al Qaeda

we have to ask whether continuing to fuel the growing proxy war between Saudi Arabia and Iran is the right way to bring peace to the Middle East. To the extent this conflict is going to continue, we are clearly on the Saudis’ side, but the inarguable effect of selling more capable weapons to the Saudis is the acceleration of weapons build-up in Iran

feeding the arms race between the two nations probably isn’t the best long-term strategy

What do we have to gain by going in so enthusiastically with the Sunnis against the Shia in their fight for power in the Middle East? This isn’t our fight, and history suggests the U.S. military meddling in the Middle East ends up great for U.S. military contractors, but pretty miserable for everyone else.

$110 billion could educate every single one of the 30 million African primary school age children who has no access to school today...for five years