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Ed Webb

Arabs Across Syria Join the Kurdish-Led Syrian Democratic Forces - MERIP - 1 views

  • Led by Kurds, the YPG evolved over time into the Syrian Democratic Forces (SDF): a multi-ethnic, multi-religious force in which all the indigenous peoples of the region are represented. Arabs, Assyrians, Armenians, Yezidis, Circassians and Turkmen have fought alongside Kurds to defend their homeland. By 2019, when the SDF had liberated all of Syrian territory from ISIS control, there were some 100,000 fighters (including SDF and Internal Security Forces) under the leadership of SDF commander-in-chief Mazlum Abdi, a Syrian Kurd and former Kurdistan Workers’ Party (PKK) cadre.[2] The majority of his rank-and-file fighters, however, were Arabs.
  • My field survey of over 300 SDF members reveals that there are three main reasons for the SDF’s success in recruiting and retaining Arabs: First, the SDF offered material incentives such as salaries and training opportunities.[3] Second, the existence of a common threat—first ISIS and now Turkey—solidified bonds between Kurds and Arabs and also prompted many to enlist. Third, the survey shows that many Arab members of the SDF support at least some, if not all, of the basic political principles upon which the SDF and the Autonomous Administration of North and East Syria (AANES) are based.
  • In September 2014, a joint operations room was established between the Free Syrian Army (FSA) and the YPG, known as Burkan al-Firat (Euphrates Volcano).[4] The ISIS siege of Kobane and ensuing US military support cemented the alliance between the YPG and a number of Arab units within the FSA, which led to the emergence of the SDF in October 2015.
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  • the SDF became the main partner force for the United States on the ground in Syria. In order to defeat ISIS, it was necessary to further expand the geographical reach of the SDF to Arab-majority cities such as Manbij, Raqqa, Tabqa and Deir Ezzor. In the course of this expansion, some Arab women were recruited as well. In July 2017, the YPJ (the women’s branch of the YPG) announced the creation of the first battalion of Arab women, the “Brigade of the Martyr Amara.”[5]
  • the expansion of the SDF and self-administration across north and east Syria was not always welcomed by Arab communities. The increase in Arab rank-and-file fighters has not yet been accompanied by an equally significant increase of Arabs in leadership positions, although Arabs have been promoted within both the military and civilian structures of the Autonomous Administration of North and East Syria. The secular and gender-egalitarian ideology is not embraced by some more conservative members of society
  • In an attempt to undo tribal hierarchies, administration officials are encouraging people to use the term al-raey, which means shepherd
  • during my visits to ramshackle YPJ outposts in Manbij, Raqqa, Al-Sheddadi, Tabqa, Ain Issa, Al-Hasakah and elsewhere, I met many Arab women. They had all enlisted in the YPJ voluntarily, as there is no conscription for women. Many of them were eager to tell their stories
  • name of the governing entity was changed to the Autonomous Administration of North and East Syria and the Kurdish term Rojava was dropped in December 2016.[10] Although this decision angered some Kurdish nationalists, it was justified by the expansion of the territory beyond Kurdish-majority areas. The official logo recognizes the linguistic diversity of the region, and is in four languages: Arabic, Kurdish, Syriac-Aramaic and Turkish. Furthermore, in 2018 the de-facto capital or administrative center of the region was moved from Qamishli to Ain Issa, an Arab town
  • By 2019, the SDF was in de-facto control of approximately one-third of Syria. The territory they defend from incursions by ISIS, the Turkish government and Syrian government forces is an ethnically and religiously diverse region. These six regions—Jazira, Deir Ezzor, Raqqa, Tabqa, Manbij and Euphrates—are governed by the Autonomous Administration of North and East Syria, which operates semi-independently of Damascus. The Arabs who inhabit these six regions are not a homogenous group. While some Arabs have protested the policies of the Autonomous Administration, others openly endorse the new political project.
  • Inspired by an eclectic assortment of scholars, ranging from Murray Bookchin to Immanuel Wallerstein, the ideology that emerged is referred to as Democratic Confederalism. The nation-state is no longer a prize to be obtained but is now seen as part of the problem that led to the subjugation of Kurds in the first place, along with that of women and other minorities, and therefore to be avoided.
  • The emergence of Arab Apocis may be one of the many unexpected twists of the Syrian conflict, signifying the appeal of the Rojava revolution beyond Rojava.
  • A co-chair system was established where all leadership positions—from the most powerful institutions down to neighborhood communes—are held jointly by a man and a woman
  • here I focus on Arabs since they now constitute the majority of rank-and-file fighters and yet are frequently omitted from analyses of the SDF. Scholars, journalists, think tank analysts and government officials still incorrectly refer to the SDF as a Kurdish force.
  • joining the SDF entailed risks, especially for women. Anyone who joined the SDF from a city that was under the control of ISIS, or who joined from territory never controlled by the SDF, did so at great personal risk
  • The Syrian Democratic Forces is the only armed group in Syria that has a policy of not discriminating on the basis of race, ethnicity, religion or gender, which has allowed the SDF to develop into a truly multi-ethnic and multi-religious force. This radical egalitarianism clearly appealed to non-Arab minorities who suffered under decades of pan-Arabism promoted by the Baathist regime of the Asad family. Kurds from the far corners of Kurdistan were galvanized by the promise of the Rojava revolution. What is less well appreciated is that Arabs have also embraced these ideals and practices.
  • a large number of Arab respondents rejected the Turkish occupation of Syria and demanded that the land be returned to Syria. Contrary to analysts who portray the conflict as one solely between Turkey and the Kurds, my survey shows that Arab SDF members also view the Turkish incursions and expanding Turkish presence as an illegitimate foreign occupation of Syrian land
  • The SDF faces ongoing threats from the Asad regime, Turkey and ISIS cells. The Turkish intervention in October 2019, however, did not lead to a disintegration of the SDF, or even to any serious defections, as some had predicted.[14]
Ed Webb

Israel's war on the Arabic language - AJE News - 1 views

  • A survey, publicised at a conference at Tel Aviv University in December, found that while 17 percent of Jewish citizens claimed to understand Arabic, that figure fell to just 1 percent when they were asked to read a book
  • those with a working knowledge of Arabic were mostly elderly Jewish immigrants born in Arab countries - a generation rapidly dying off
  • half of Israeli Jews with a western heritage wanted Arabic scrapped as an official language, while the figure rose even higher - to 60 percent - among Jews whose families originated from Arab countries
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  • Israel's Jewish schools barely teach Arabic, he observed, and students choosing it do so chiefly as a qualification for entering Israeli military intelligence.
  • When the head of Israel Railways was questioned in 2012 on why station stops were announced in Hebrew and English only, he replied that adding Arabic would "make the train ride noisy".
  • According to a survey, one in four Palestinian citizens struggle to read Hebrew. Farah, of Mossawa, noted that even when public bodies such as the transport ministry included Arabic, it was often so poorly translated from Hebrew that the information was unintelligible.
  • In February it was revealed that Tel Aviv University had barred Palestinian staff in its tuition department from speaking Arabic to students. The policy was reversed after threats of legal action.
  • Jewish and Palestinian parents in Jaffa staged a protest, accusing the Tel Aviv municipality of breaking promises to include Arabic signs and respect Muslim and Christian holidays at the city's first public bilingual school
  • Sawsan Zaher, a lawyer with Adalah, said the 2002 ruling had been a high point for recognition of Arabic in Israel, with the more liberal court of the time stating that it was vital to the dignity of the Palestinian minority that Arabic be used in public spaces in mixed cities. "In recent years Adalah has been very cautious about bringing more such cases to the courts," she told Al Jazeera. "Given the shift to the right in the intervening years, we are worried that the advances made in language rights then might be reversed by the current court."
Ed Webb

Palestinian in Israel - Foreign Policy - 0 views

  • “I don’t use the term Arab-Israeli,” said the 30-year-old journalist, who was born in the Galilee and now lives in the northern city of Haifa. “We are Palestinians with Israeli citizenship. It’s very important for us, the terms and the terminology we use.”
  • Arab-Israeli—the official media and Israeli government term for the 20 percent of Israel’s almost 9 million citizens who are Arab-Palestinian—is increasingly unpopular among the people it’s meant to describe. Only 16 percent of this population wants to be called Arab-Israeli, according to a 2017 survey by the University of Haifa professor Sammy Smooha provided to Foreign Policy.
  • Last summer’s adoption of the new nation-state law, which demoted the status of both the Arabic language and non-Jewish minorities in Israel, accelerated an ongoing shift in the public identity of the Palestinian population in Israel. It is a political statement to use Palestinian as a modifier—a link to cousins in the West Bank and Gaza and an identity distinct from fellow Jewish Israeli citizens.
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  • the increasingly assertive identity of Palestinians in Israel runs parallel to an ongoing reframing of the Israeli-Palestinian conflict as a civil rights struggle, both in Israel and the occupied territories
  • Palestinian citizens of Israel—also now referred to as Palestinians inside Israel, ’48 Arabs, Palestinian Arabs, Palestinian Israelis, Arab-Israelis—are part of the communities that remained inside the so-called Green Line drawn between Israel and Jordan after the 1948 war. They include Druze (a religious minority), Bedouins, Christians, and Muslims. This group, in theory, has the same rights as Jewish Israelis. In practice, though, they’ve long faced institutional discrimination, and about half of the population lives in poverty, the highest rate in Israel. Even the Druze, who have historically been the most integrated into Israeli society, including serving in the Israel Defense Forces, are furious that the new nation-state law targets them, too. (Among the different Druze communities, a minority is located in the occupied Golan Heights and still rejects Israeli citizenship and identifies as Syrian.)
  • with talk in Israel and the Palestinian territories of a two-state solution shifting now toward a one-state reality—be it either one binational state or one Jewish state where not all Palestinians have equal rights—some Palestinians inside Israel are asserting these two parts of their identity as the core of a more rights-based discourse
  • one significant finding of Smooha’s data is not simply that Arab-Israeli is an unpopular option but rather that more people are rejecting the Israeli part of the identity all together. Since 2003, about 30 percent of respondents have reported that they prefer the term “Palestinian Arab in Israel.” But while in 2003 just 3.7 percent said they prefer the term “Palestinian Arab” (which doesn’t reference their Israeli component at all), in 2017 that number rose to 17 percent
  • “We are not here nor there,” she said. “They [outsiders] think the ’48 [Arabs] live so well. We are poor! In the West Bank, they think that we ’48 Arabs are like Jews. … And here the Jews say we are Arabs.”
Ed Webb

Israel's Religiously Divided Society | Pew Research Center - 0 views

  • a major new survey by Pew Research Center also finds deep divisions in Israeli society – not only between Israeli Jews and the country’s Arab minority, but also among the religious subgroups that make up Israeli Jewry.
  • Nearly all Israeli Jews identify with one of four categories: Haredi (commonly translated as “ultra-Orthodox”), Dati (“religious”), Masorti (“traditional”) or Hiloni (“secular”)
  • secular Jews in Israel are more uncomfortable with the notion that a child of theirs might someday marry an ultra-Orthodox Jew than they are with the prospect of their child marrying a Christian
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  • The vast majority of secular Jews say democratic principles should take precedence over religious law, while a similarly large share of ultra-Orthodox Jews say religious law should take priority.
  • When asked, “What is your present religion, if any?” virtually all Israeli Jews say they are Jewish – and almost none say they have no religion – even though roughly half describe themselves as secular and one-in-five do not believe in God.
  • Sephardim/Mizrahim are generally more religiously observant than Ashkenazim, and men are somewhat more likely than women to say halakha should take precedence over democratic principles. But in many respects, these demographic differences are dwarfed by the major gulfs seen among the four religious subgroups that make up Israeli Jewry.
  • Most non-Jewish residents of Israel are ethnically Arab and identify, religiously, as Muslims, Christians or Druze
  • Israeli Arabs generally do not think Israel can be a Jewish state and a democracy at the same time. This view is expressed by majorities of Muslims, Christians and Druze. And overwhelmingly, all three of these groups say that if there is a conflict between Jewish law and democracy, democracy should take precedence
  • Fully 58% of Muslims favor enshrining sharia as official law for Muslims in Israel, and 55% of Christians favor making the Bible the law of the land for Christians
  • Roughly eight-in-ten Israeli Arabs (79%) say there is a lot of discrimination in Israeli society against Muslims, who are by far the biggest of the religious minorities. On this issue, Jews take the opposite view; the vast majority (74%) say they do not see much discrimination against Muslims in Israel
  • Nearly half of Israeli Jews say Arabs should be expelled or transferred from Israel, including roughly one-in-five Jewish adults who strongly agree with this position
  • Israeli Arabs are highly skeptical about the sincerity of the Israeli government in seeking a peace agreement, while Israeli Jews are equally skeptical about the sincerity of Palestinian leaders. But there is plenty of distrust to go around: Fully 40% of Israeli Jews say their own government is not making a sincere effort toward peace, and an equal share of Israeli Arabs say the same about Palestinian leaders.
  • The vast majority of Jews (98%), Muslims (85%), Christians (86%) and Druze (83%) say all or most of their close friends belong to their own religious community
  • Israeli Jews overall are more religiously observant than U.S. Jews. Politically, American Jews are more optimistic about the possibility of a peaceful two-state solution and more negative about Jewish settlements in the West Bank than are Israeli Jews
  • Israel is no longer a predominantly immigrant society; at present, roughly three-quarters of Israeli adults are natives, and just one-quarter were born abroad. Yet with virtual unanimity, Israeli Jews of every kind – native-born and immigrant, young and old, secular and highly religious – agree that all Jews everywhere should have the right to make “aliyah,” or move to Israel and receive immediate citizenship.2 This overwhelming support for Jewish immigration may be linked, in part, to perceptions about anti-Semitism. Fully three-quarters of Israeli Jews (76%) think that anti-Semitism is both common and increasing around the world, and roughly nine-in-ten (91%) say that a Jewish state is necessary for the long-term survival of the Jewish people.
  • A solid majority of Haredim (62%) favor gender segregation on public transportation, such as buses and trains, used by members of the Haredi community. Among Hilonim, meanwhile, just 5% favor this policy. The vast majority of Hilonim (93%) are opposed to enforcing gender segregation on any public transport, even when it is used by Haredim
  • The survey asked Jews whether they strongly agree, agree, disagree or strongly disagree with the statement that “Arabs should be expelled or transferred from Israel.” Roughly half of Israeli Jews strongly agree (21%) or agree (27%), while a similar share disagree (29%) or strongly disagree (17%).3 Datiim are especially likely to favor the expulsion of Arabs. Roughly seven-in-ten (71%) say Arabs should be transferred. Hilonim lean in the other direction: Most (58%) disagree and say Arabs should not be expelled from Israel, including 25% who strongly disagree. But even among these self-described secular Israeli Jews, about one-third (36%) favor the expulsion of Arabs from the country
  • Seven-in-ten Haredim (70%) and roughly half of Datiim (52%) say being Jewish is mainly a matter of religion, while 3% of Haredim and 16% of Datiim say being Jewish is mainly a matter of ancestry and/or culture. Among Hilonim, by contrast, only 4% see being Jewish as primarily a matter of religion, while 83% say Jewish identity is mainly a matter of ancestry and/or culture. However, at least some members of all of these groups see their Jewish identity as bound up with both religion and ancestry/culture.
  • Arabs in Israel – especially Muslims – are more religiously observant than Jews as a whole. Fully two-thirds of Israeli Arabs say religion is very important in their lives, compared with just 30% of Jews. Israeli Muslims (68%), Christians (57%) and Druze (49%) all are more likely than Jews to say religion is very important to them, personally. In addition, more Arabs than Jews report that they pray daily and participate in weekly worship services.
  • Religious intermarriages cannot be performed in Israel (although civil marriages that take place in other countries are legally recognized in Israel).7 This is reflected in the rarity of marriages between members of different religious communities in the country. Nearly all Israelis in the survey who are married or living with a partner say their spouse or partner shares their religion. Relatively few married Muslim, Christian and Druze residents (1%) say their spouse has a different religion, and only 2% of married Jews say they have a spouse who belongs to a non-Jewish religion or is religiously unaffiliated.
  • About one-in-six Muslims say they have been questioned by security officials (17%), prevented from traveling (15%) or physically threatened or attacked (15%) because of their religion in the past 12 months, while 13% say they have suffered property damage. All told, 37% of Muslims say they have suffered at least one of these forms of discrimination because of their religious identity in the past year
  • While Muslims living in Israel, overall, are more religious than Israeli Jews, they are less religious than Muslims living in many other countries in the region. For example, about two-thirds of Muslims in Israel (68%) say religion is very important in their lives – higher than the comparable share of Lebanese Muslims (59%), but lower than the share of Muslims in Jordan (85%), the Palestinian territories (85%) and Iraq (82%) who say this.
Ed Webb

From Iraq to Lebanon, Iran Is Facing a Backlash - 0 views

  • Since the outbreak of the protests in early October, various security forces, including Iranian-backed Shiite militias, have killed more than 400 Iraqis and wounded some 20,000 others. Not only is there good reason to believe that much of the brutality has taken place at the behest of Ayatollah Ali Khamenei and Qassem Suleimani, the notorious commander of the Islamic Revolutionary Guard Corps’ (IRGC) Quds Force, but the available evidence seems to confirm it. Aware of the anti-Iranian mood on the Iraqi streets—exemplified by protesters beating their shoes against portraits of Khamenei, just as they had done with former Iraqi President Saddam Hussein in 2003—an unnerved Khamenei did not hesitate to intervene.
  • Suleimani called for a heavy-handed approach to deal with people on the streets, reportedly saying, “we in Iran know how to deal with protests,” an implicit reference to prior violent suppressions of peaceful demonstrations in Iran and, more aggressively, in Syria. The death toll in Iraq surpassed 100 the day after his departure, confirming the power of Iran’s word.
  • Tehran has invested heavily in hard and soft power tools to expand its influence in Iraq. This investment has eventually paid dividends. Some of the most prominent individuals in Iraq today—including Abu Mahdi al-Muhandis and Hadi al-Amiri, former government officials and leaders of the most powerful Iranian-backed militias—were initially recruited by the IRGC in the early 1980s to spread the Islamic Revolution into Iraq
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  • Tehran planned to replicate its “Hezbollah model” in Iraq: nurturing militancy to gain control of territory, while encouraging these militants to take advantage of a newly created democracy as a way to penetrate political institutions. These efforts were bolstered by close cross-border clerical and personal relationships.
  • Leaked Iranian intelligence cables shed light on the scale and nature of Iran’s systematic and deep-rooted interference in Iraq, from its network of militant agents to its oversight of political institutions. The cables confirm what protesters already knew: Tehran has been committing enormous resources to imposing a command-and-control structure on Baghdad. Viewed within the broader context of worsening economic conditions and unresponsive, corrupt governance, protesters see Iran as the source of their grievances, fuelling anti-Iranian sentiment on the streets.
  • The protests in Lebanon, which have been uniquely secular despite the fragile sectarian composition of its population, are driven by charges of corruption and a desire to replace a rigid and unresponsive establishment—of which Hezbollah has become an intrinsic part.
  • A recent Asda’a BCW survey suggests that two-thirds of young Arabs consider Iran an enemy of their country.
  • The soaring levels of public discontent in Iran have been consistently overlooked by policymakers and commentators. The most recent protests in Iran, which were brutally repressed by the regime, caught many in the West off guard—but signs of widespread discontent have been in place for many years.
  • In 2009, there was a genuine belief that the Islamic Republic could be reformed, expressed primarily in the demand that Mir Hossein Mousavi, the reformist presidential candidate, be installed as president. Now, the moderate pro-reform slogans that were heard on Iranian streets in 2009 have been replaced with more hostile chants, such as “Death to Khamenei” and “Mullahs have to get lost”—signaling a broader rejection of the entire Islamic revolutionary system.
  • as protesters in Iraq chant, “Iran out, Baghdad free,” in Iran they cry, “no to Gaza, no to Lebanon, I give my life only for Iran”—reflecting a growing desire in both countries for governments that put domestic interests above regional considerations
  • The IRGC and Iran’s Shiite proxies will not stand down without a fight. While the combination of pressure in Iraq, Lebanon, and Iran may help weaken the regime in Tehran, it will probably be a deadly affair.
Ed Webb

God and the Ivory Tower- By Scott Atran | Foreign Policy - 1 views

  • On a global scale, Protestant evangelical churches (together with Pentacostalists) continue to proliferate, especially in Latin America, but also keep pace with the expansion of fundamentalist Islam in southern Africa and eastern and southern Asia. In Russia, a clear majority of the population remains religious despite decades of forcibly imposed atheism. Even in China, where the government's commission on atheism has the Sisyphean job of making that country religion-free, religious agitation is on the rise. And in the United States, a majority says it wants less religion in politics, but an equal majority still will not vote for an atheist as president.
  • for nearly a century after Harvard University psychologist William James's 1902 masterwork, The Varieties of Religious Experience, there was little serious investigation of the psychological structure or neurological and biological underpinnings of religious belief that determine how religion actually causes behavior
  • recent research echoes the findings of 14th-century historian Ibn Khaldun, who argued that long-term differences among North African Muslim dynasties with comparable military might "have their origin in religion … [and] group feeling [wherein] mutual cooperation and support flourish." The more religious societies, he argued, endured the longest
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  • the greater the investment in outlandishness, the better. This is because adherence to apparently absurd beliefs means incurring costs -- surviving without electricity, for example, if you are Amish -- which help identify members who are committed to the survival of a group and cannot be lured away. The ease of identifying true believers, in turn, builds trust and galvanizes group solidarity for common defense
  • Religious issues motivate only a small minority of recorded wars. The Encyclopedia of Wars surveyed 1,763 violent conflicts across history; only 123 (7 percent) were religious. A BBC-sponsored "God and War" audit, which evaluated major conflicts over 3,500 years and rated them on a 0-to-5 scale for religious motivation (Punic Wars = 0, Crusades = 5), found that more than 60 percent had no religious motivation. Less than 7 percent earned a rating greater than 3. There was little religious motivation for the internecine Russian and Chinese conflicts or the world wars responsible for history's most lethal century of international bloodshed.
  • Although this sacralization of initially secular issues confounds standard "business-like" negotiation tactics, my work with political scientist Robert Axelrod interviewing political leaders in the Middle East and elsewhere indicates that strong symbolic gestures (sincere apologies, demonstrating respect for the other's values) generate surprising flexibility, even among militants, and may enable subsequent material negotiations. Thus, we find that Palestinian leaders and their supporting populations are generally willing to accept Israeli offers of economic improvement only after issues of recognition are addressed. Even purely symbolic statements accompanied by no material action, such as "we recognize your suffering" or "we respect your rights in Jerusalem," diminish support for violence, including suicide terrorism. This is particularly promising because symbolic gestures tied to religious notions that are open to interpretation might potentially be reframed without compromising their absolute "truth."
  • seemingly contrary evidence rarely undermines religious belief, especially among groups welded by ritualized sacrifice in the face of outside threats
  • the same logic that makes religious and sacred beliefs more likely to endure can make them impervious to compromise. Based on interviews, experiments, and surveys with Palestinians, Israelis, Indonesians, Indians, Afghans, and Iranians, my research with psychologists Jeremy Ginges, Douglas Medin, and others demonstrates that offering people material incentives (large amounts of money, guarantees for a life free of political violence) to compromise sacred values can backfire, increasing stated willingness to use violence. Such backfire effects occur both for convictions with clear religious investment (Jerusalem, sharia law) and for those that are at least initially nonreligious (Iran's right to a nuclear capability, Palestinian refugees' right of return).
  • studies by behavioral economist Joseph Henrich and colleagues on contemporary foragers, farmers, and herders show that professing a world religion is correlated with greater fairness toward passing strangers. This research helps explain what's going on in sub-Saharan Africa, where Islam is spreading rapidly. In Rwanda, for example, people began converting to Islam in droves after Muslims systematically risked their lives to protect Christians and animists from genocide when few others cared.
  • When competing interests are framed in terms of religious and sacred values, conflict may persist for decades, even centuries. Disputes over otherwise mundane phenomena then become existential struggles, as when land becomes "Holy Land." Secular issues become sacralized and nonnegotiable, regardless of material rewards or punishments. In a multiyear study, our research group found that Palestinian adolescents who perceived strong threats to their communities and were highly involved in religious ritual were most likely to see political issues, like the right of refugees to return to homes in Israel, as absolute moral imperatives. These individuals were thus opposed to compromise, regardless of the costs. It turns out there may be a neurological component to such behavior: Our work with Gregory Berns and his neuroeconomics team suggests that such values are processed in the brain as duties rather than utilitarian calculations; neuroimaging reveals that violations of sacred values trigger emotional responses consistent with sentiments of moral outrage.
  • research in India, Mexico, Britain, Russia, and Indonesia indicates that greater participation in religious ritual in large-scale societies is associated with greater parochial altruism -- that is, willingness to sacrifice for one's own group, such as Muslims or Christians, but not for outsiders -- and, in relevant contexts, support for suicide attacks. This dynamic is behind the paradoxical reality that the world finds itself in today: Modern global multiculturalism is increasingly challenged by fundamentalist movements aimed at reviving group loyalty through greater ritual commitments to ideological purity
Ed Webb

Peace talks could benefit from implementing previous agreements - Al-Monitor: the Pulse... - 0 views

  • Ahmed Qurei does not make do with twiddling his thumbs while waiting for the American rabbit to appear, all the while praying that the hat holds up until the longed-for day arrives. He suggests using the time to rebuild trust between the parties. Such trust should inject optimism into the heart of the Palestinian public by letting people know that the end of the occupation is near. To do that, there is no need for any negotiations or even the formulation of new agreements. Kerry will be able to free himself to deal with the crisis in Ukraine, the negotiations with Iran and maybe even a concerted effort to end the bloodshed in Syria. All that is needed is to go to the archives and pull out two or three documents bearing the signatures of various Israeli prime ministers, including the present one, dust them off and implement them. Fulfilling the existing agreements could completely change the skeptical and even gloomy mood hanging over the diplomatic negotiations. The United States, which was an active partner in formulating these documents and which provided them with its imprimatur, cannot absolve itself from them.
  • Today, Areas A and B cover less than 40% of the West Bank.
  • Instead of pouring money into isolated settlements whose very existence under Israeli sovereignty contradicts the two-state solution, the government should pass an evacuation-compensation law, which will allow tens of thousands of those settlers to return to Israeli territory.
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  • A new survey conducted in late 2013 by the Macro Center for Political Economics in cooperation with the organization Blue and White Future discovered that 28.8% of the approximately 100,000 residents of isolated settlements east of the separation wall — or about 30,000 people — have expressed an interest in being evacuated in exchange for compensation, even before a diplomatic agreement is reached. The survey also found that the region whose residents show the greatest willingness (43.1%) to be evacuated before a diplomatic agreement is reached is the Jordan Valley and the northern shores of the Dead Sea, the very area that the Israeli right wants to annex.
Ed Webb

Iraq and Syria opinion poll - the world's most dangerous survey? - BBC News - 1 views

  • how do you set about conducting field research in an IS-controlled area?"In the IS-controlled areas of Raqqa for each survey we visit the head of the town and ask him for permission to randomly interview people," Mr Heald says. "His response is 'so long as you are not an international media station and pull out video cameras, I don't mind you doing this'." "Why is this his reaction? Because, as the data verifies, many of those living in Raqqa now are happier since IS took over. "They welcome the security, they see IS trying to help the people with electricity, with food, with petrol. In many respects it is a story they are keen to tell."
  • "the majority in both countries are opposed to IS but that they also think that IS is a product of foreign countries… which to you and I may seem like some crazy conspiracy theory but to them it is a common perception."Widespread opposition to the coalition bombing, should also make policymakers reconsider their strategy. I think the official British government line is that coalition air strikes are 'degrading' IS. "But while we can accept that it may be slowing them down," he says, "there is little evidence to suggest they are losing the war. People aren't leaving Raqqa now because of IS - they are leaving because of the coalition air strikes."
  • IS have an incredibly well-oiled strategic communication operation. Politicians and military leaders need to track public opinion to see where hearts and minds are and how they are shifting
Ed Webb

Arab Reform Bulletin - Carnegie Endowment for International Peace - 1 views

  • Hamas’ supporters also have more pragmatic attitudes toward peace than many imagine. Polls conducted by the Ramallah-based Palestinian Center for Policy and Survey Research in the years before and after the 2007 rift show that Hamas followers were not relentlessly pro-violence, contrary to the popular misconception.  A majority of Hamas supporters described themselves as being broadly in favor of the peace process (55 percent on average in the polls conducted from March 2006 to December 2008, compared to 86 percent of Fatah supporters). Moreover, in a March 2006 survey conducted in the West Bank and the Gaza Strip 70 percent of Hamas supporters and 84 percent of Fatah supporters also backed full reconciliation between the Palestinian and Israeli peoples if a Palestinian state were established and recognized by Israel. Paradoxically, according to an October 2010 poll, a larger percentage of Palestinians living in the Gaza Strip describe themselves as supportive of the peace process (69 percent), compared to only 58 percent of Palestinians in the West Bank. 
Ed Webb

Tunisia - between instability and renewal | European Council on Foreign Relations - 0 views

  • Even though the 2011 revolution was motivated in large part by socio-economic concerns, the governments that have held office since then have been unable to improve the situation. Growth has remained low, and unemployment is high: 15 percent of the population is without work, and the rate for those with a university degree is over 30 percent. Inequality between the more prosperous coastal region and the deprived interior of the country remains striking. Around half of all workers are employed in the informal economy. Many young Tunisians lack any prospect of being able to afford a home or a car, or of being secure enough to start a family.
  • Faced with increasing debt and deficit levels and shrinking foreign currency reserves, Tunisia agreed a loan of $2.9 billion with the International Monetary Fund in 2016. The IMF called on Tunisia to cut public spending, overhaul its collection of taxes to raise government revenue, and allow the currency to depreciate. The IMF argues that it has been fairly flexible so far in enforcing public spending cuts, but it is now stepping up its pressure on the Tunisian authorities.
  • Wages in the public sector account for 15 percent of GDP (up from 10 percent in 2010), so it is hardly surprising that the government is now trying to limit spending in this area. Yet it is doing this at a time when inflation (worsened by the deflation of the Tunisian dinar that the IMF has promoted) and subsidy cuts have already had a severe impact on people’s purchasing power.
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  • It is an anomaly of the Tunisian political scene that the UGTT’s anti-austerity position has little representation among elected politicians: the largest political groups (the Islamist Ennahda party and various offshoots of the secular-modernist Nidaa Tounes party) have backed the IMF agreement
  • unemployment and the proliferation of grey-sector jobs are linked to structural biases in the economy that systematically favour a small group of politically connected businesses. Measures that might address this problem include increasing access to credit for would-be entrepreneurs, changing regulations and practices within the public and banking sectors that are tilted to a narrow elite, and reducing corruption. According to Tunisians, corruption has not been reduced but only “democratised” since the revolution. Investment in infrastructure serving disadvantaged parts of the country could also help spur more inclusive growth
  • Since the revolution, the overarching priority of political life in Tunisia has been to seek enough stability to preserve and complete the political transition. Much has been achieved, though a few important steps (notably the establishment of a Constitutional Court) remain unfulfilled. But Tunisia has now reached a point where the greatest threat to stability is no longer political rivalries around religious identity but unmet social and economic aspirations. Until now, the country’s political parties have not organised themselves to offer distinctive and coherent visions of how Tunisia’s socio-economic development can be improved, and they are paying the price in public alienation from the entire political system
Ed Webb

Majorities of US veterans say Iraq, Afghanistan wars weren't worth fighting | Pew Resea... - 0 views

  • Nearly 18 years since the start of the war in Afghanistan and 16 years since the U.S. invasion of Iraq, majorities of U.S. military veterans say those wars were not worth fighting, according to a new Pew Research Center survey of veterans. A parallel survey of American adults finds that the public shares those sentiments
  • Veterans who served in either Iraq or Afghanistan are no more supportive of those engagements than those who did not serve in these wars. And views do not differ based on rank or combat experience.
Ed Webb

Jordan, Facing Royal Crisis, Is a Banana Monarchy Falling Apart on America's Watch - 0 views

  • While some allege a real conspiracy tied to Saudi meddling, most analysts believe that the entire affair was a manufactured crisis designed to distract a public enraged about the ruling monarchy’s worsening mismanagement over the past decade. The pandemic made the already-stagnant economy worse, spiking unemployment from 15 to 25 percent and raising the poverty rate from 16 to a staggering 37 percent. Fruitless promises of democratic reform from Abdullah have led nowhere. With tribal activists regularly criticizing the king—the ultimate act of transgression—the monarchy is responding not with better policies and more transparency, but by doubling down with heightened repression.
  • Like all autocracies, Jordan has little tolerance for popular opposition. Moreover, most of the Arab monarchies suffer from dynastic infighting. Saudi Arabia, Morocco, and Bahrain have all seen powerful hard-liners muffle dissident princes over the last decade. Kuwait’s Sabah monarchy has been rocked by coup conspiracies and succession disputes
  • It has surrendered much of its sovereignty with a new defense treaty—inked in January without the Jordanian public’s knowledge—giving the U.S. military such untrammeled operational rights that the entire kingdom is now cleared to become a giant U.S. base.
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  • History shows that when sponsoring a client dictatorship becomes a sacred pillar of Washington’s foreign policy, client rulers become extremely dependent upon U.S. support, prioritizing their relationship with Washington over their own people. In Jordan’s case, the government has preserved U.S. dominance in the Middle East and protected Israel while neglecting Jordanians’ own woes.
  • Policymakers fear that reducing any part of their support will destabilize their client state, which could not survive without it. The only option is to perpetuate the current system, even though that regime’s own policies are clearly destabilizing it.
  • Jordan’s transformation into a U.S. dependency began during the Cold War. Washington replaced the fading British in the late 1950s as its great protector, a logical move given the need to back anti-Soviet regimes everywhere. Jordan had no oil. However, so long as Jordan endured, it could be a geopolitical firebreak insulating Israel and the oil-rich Arabian Peninsula from the radical forces of communism and Arab nationalism.
  • Washington helped build the Jordanian state. Foreign aid was one mechanism. In many years, U.S. economic aid exceeded all domestic tax revenues, the only thing keeping “Fortress Jordan” from collapsing into insolvency. While Jordan today receives support from many donors, including the International Monetary Fund, U.S. economic support remains uniquely fungible: It comes mostly in cash, it is guaranteed, and it now exceeds $1 billion annually.
  • the U.S. Agency for International Development began designing and operating much of Jordan’s physical infrastructure in the 1960s, doing the basic task of governance—providing public goods to society—for the monarchy. When Jordanians get water from the tap, no small feat in the bone-dry country, it is because of USAID. Even the Aqaba Special Economic Zone, a mega-project aimed at turning the Red Sea port city of Aqaba into a regional commercial hub, was funded and designed by U.S. technocrats.
  • The General Intelligence Directorate, glorified by Western journalists as an Arab version of Mossad, spends as much time smothering Jordanian dissent as battling terrorism. It owes much of its skills and resources to the CIA.
  • Of course, being a U.S. protectorate brings occasional costs. Dependency upon Washington’s goodwill, for instance, gave Abdullah little room to halt the Trump administration’s “deal of the century.” That provocative plan to resolve the Israeli-Palestinian dilemma incensed Abdullah, as it favored Israel’s land claims while sidelining Jordan’s traditional front-line role as mediator to the conflict.
  • Washington cannot imagine any other kind of Jordan, because it never had to. It may yet learn the hard way.
  • The Middle East remains a revolutionary place, as six of its autocratic rulers have lost power to mass uprisings in the last decade. Whether Jordan is next depends upon if the monarchy can fundamentally rethink its approach, rather than fall back upon the United States for affirmation.
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    I hate the "banana monarchy" label, but otherwise Sean makes some good points here.
Ed Webb

Turkey aims to rid itself of the shackles imposed by energy imports - Middle East Monitor - 0 views

  • Turkish President Recep Tayyip Erdogan announced in Istanbul that the Fatih drilling ship has discovered reserves of 320 billion cubic metres of natural gas in the Black Sea, and that Turkey will start using this in 2023
  • Turkey depends on imports for its oil and gas requirements. Last year, consumption of natural gas in the country was 44.9 billion cubic metres, and 99 per cent of this came from countries such as Russia, Iran and Azerbaijan. The gas discovered by the Fatih will reduce this total dependence on foreign energy supplies and strengthen Ankara’s position in energy deals
  • Turkish research and exploration vessels are confident that new fields will be discovered, helping Turkey to move from being an energy importer to an exporter.
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  • In 2011, Turkey only had the dated Piri Reis seismic survey vessel; today it has five large and advanced ships working in the Black and Mediterranean Seas. Two are seismic survey ships — the Oruc Reis and the RV Barbaros — with three drilling ships: Fatih, Yavuz and Kanuni. While the Fatih is operating in the Black Sea, the others are in the Mediterranean
  • Turkey’s lack of energy resources has been a weak point for the economy
Ed Webb

Drone warfare's deadly civilian toll: a very personal view | James Jeffrey | Comment is... - 0 views

  • Both Pakistan and Yemen are arguably less stable and more hostile to the west as a result of President Obama's increased reliance on drones. When surveying the poisoned legacy left to the Iraqi people, and what will be left to the Afghan people, it's beyond depressing to hear of the hawks circling around other theatres like Pakistan and Yemen, stoking the flames of interventionism.I fear the folly in which I took part will never end, and society will be irreversibly enmeshed in what George Orwell's 1984 warned of: constant wars against the Other, in order to forge false unity and fealty to the state.
  • in Afghanistan, the linguistic corruption that always attends war meant we'd refer to "hot spots", "multiple pax on the ground" and "prosecuting a target", or "maximising the kill chain".
  • encroachment of drones into the civilian realm is also gaining momentum. President Obama signed a federal law on 14 February 2012, allowing drones for a variety of commercial uses and for police law enforcement. The skies above may never be the same. As with most of America's darker elements, such as its gun culture, there's profit to be made – the market for drones is already valued at $5.9bn and is expected to double in 10 years.
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  • Technological advancements in warfare don't have a good track record in terms of unintended consequences
Ed Webb

Arab Perspectives on Iran's Role in a Changing Middle East | United States Institute of... - 1 views

  • Arab attitudes about Iran vary widely and show considerable complexity—and at the same time they differ significantly from views about Iran in Israel
  • The possibility of Iran possessing nuclear weapons in the future concerns many Arabs but is “not a burning issue in the Gulf,”
  • Iran consistently places third when Arabs are asked in surveys to identify “the two most threatening states.” The two perceived as such are the United States and Israel
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  • despite a Sunni-Shi’a divide in attitudes toward Iran, even Sunni Arab views were based on a number of issues extending beyond sectarian identifications
  • the Arab sense that “there is a double-standard” on nuclear issues when it comes to the response to Israel’s nuclear program
  • Iranian support for the anti-Israeli movements of Hezbollah in Lebanon and of Hamas, which controls Gaza, is popular among Arab publics, even though it is opposed by some Arab governments
  • “The Palestinian-Israeli question remains a prism through which Arabs make evaluations,”
  • Some Arab governments, particularly those allied with the United States in the Gulf region, believe that Iran poses a geostrategic threat both because of Iraq’s declining power in the region after the 2003 war and rising Iranian influence itself
  • Telhami described general Arab feelings for Iran as “not one of love or support for the regime.” However, Iran is seen favorably by many because, “It’s that a system can rise in the name of Islam and be fiercely independent.”
  • Dunne said she senses that Arab sentiment toward Iran recently “may have shifted in a more negative direction,” including because of Iranian support for the Syrian regime’s conduct in the civil war. Though Iran in 2006 won much popular approval for backing Hezbollah in its conflict with Israel that year, Dunne said “the conversation in the region has moved on.” Iran’s Islamic Republic does not offer as appealing a model to Arab publics as it once might have
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