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Tunisians have witnessed many Africans taking part in pro-Saied rallies in the past months.

Tunisia has always formally rejected calls to host migrants and refugees on a permanent basis

Migrants in these overpopulated, mostly working-class neighbourhoods “now have a sort of autonomous, independent communities. They have their own laws,” Zarzis-based activist Jihad A. told The New Arab, adding “migrants have strained ties with local communities. Clashes, sometimes violent, have often taken place in the past year."

“Unemployed, uneducated, and rebellious Tunisian youth have constituted a big challenge to the regime, since the Ben Ali era”, believes T.J., a blogger and civil society activist. “To get rid of these young people, mainly in the poor southern towns of the country, Saied’s authorities are shutting their eyes to the massive daily migration journeys from the south-eastern coasts of Zarzis, Jerba and Sfax to Italy”

more Tunisians sail to Europe from Tunisia than Africans

On August 1st, Italy’s Interior ministry revealed that the biggest numbers of irregular migrants who arrived in Italy from January to July 2022 are Tunisians, which is more than Bangladeshis, Sub-Saharan Africans, Iranians and others.

in Tataouine, there’s a flourishing network of migration for Tunisians to western Europe, via Turkey and Serbia.

individuals and families fly regularly to Istanbul. There, a Tunisian official sells them the official security document, which states that a person is ‘clean’, and not prosecuted in any legal cases in Tunisia. That document, which is never delivered in Tunisia because it is supposed to contain “classified” information, is strictly required by Serbia to allow Tunisians in

Medenine and Tataouine, two key regions for fuel smuggling and human trafficking, have remained without senior officials for months after President Saied sacked their old governors.

“Mayors can play a major role in monitoring irregular migration and in the hosting of migrants”, explains Boubaker Souid, Mayor of Tataouine. “But they are now left without any prerogative and who knows how Saied’s regime will get rid of them”.   

“It seems that one of the tactics of the Tunisian authorities is to empty the country of young people, who have always been the main source of contest and revolt”, says M.B., a civil society activist from Medenine.

On February 24, 2022, Kais Saied announced that he wanted to ban foreign funding for associations. For him, associations applying for or receiving foreign funding are “suspicious activities”. Consequently, the civil society ceased to play its role in monitoring and reporting migration issues and in delivering credible information and data about it.

They respond that they are far from being apolitical but are rather apartitica, that is bitterly against the malpractices of the Italian political parties for many decades…

The movement is at its beginning and will evolve rapidly. At its heart is the rejection of violence. There has been a great, unspoken shift from the politics of militant groups like the Red Brigades in the 1970s to the cult of nonviolence and the massive espousal of pacifism. The sardines are completely ‘innocent’ in the narrow political sense, so their critics don’t know what to do. In times like these, pacifism itself is a radical agenda.

the organisers have revealed how useful non-violence can be in bypassing the logic of right-wing populism

In Italy no one listens to anybody else in political meetings. Instead they gather at the back of the room and conspire

All too often meetings end way beyond schedule and with the dominion of male activists late at night. It’s a shocking but perennial way of operating

The M5S has failed, or is in the process of failing. This is what gives the sardines space to move. It’s extremely interesting to note how Italy has moved from traditional representative parliamentary government to M5S’s fixation on forms of participatory democracy. But they blew it in a big way. The overall impression they made was not of a genuine participatory model but rather of a false one, seasoned with reverential attitudes towards their leader Beppe Grillo. Then there’s the Rousseau platform, their organising platform, the inner mechanisms of which remain a hierarchal mystery. Here we meet trompe-l'œil democracy. Essentially, around thirty thousand members of the movement - which actually is much larger than that – use polls and questionnaires to decide the line of the party. Meanwhile the political line is clearly dictated by the leadership, which is made up of five or six people

This is one of the main concerns today in my opinion: what would a reformism mean that is not just about receiving top down benefits from the welfare state, and ever fewer of these as austerity becomes a permanent feature? Families desperately need these services, but one wonders, is there a possibility of inventing another sort of reformism, more political and participatory in which one reform acts as a sort of snowball for the next one? People of all kinds could perhaps come to understand that the realm of politics is not separate but rather intimately linked to every-day life.

Anti-Black racism has only increased in Algeria with the arrival of tens of thousands of sub-Saharan Black, largely clandestine, migrants over the last two decades, who enter Algeria for educational or economic opportunities, or more often, to travel through the country en route to Europe.

20-25% of Algerians are native Amazigh speakers (Tamazight), and many more are Arabized Amazighs. The indigenous Amazighs have been struggling for equality since independence against a state determined to impose an Arab Muslim identity on the country’s entire population

Amazigh activists have challenged the state’s assertion of Arab-Muslim homogeneity. Amazigh activism, in the form of mass protests and the undertakings of Amazigh-dominated political parties and civil society organizations, has pressured the state to constitutionally accept Amazigh identity as one of the components of Algerian identity, integrate the Amazigh language in secondary education, and recognize the Amazigh language as a national and later an official language of the state, in addition to Arabic

Black people, who were present in southern Algeria even before the 13- century-long  trans-Saharan slave trade, can be considered to be as indigenous to Algeria as the Amazigh population.

following a regional trend to repress diversity issues, the Algerian government has never taken a census to ascertain the total number of Algerian black citizens in the country, most of whom remain concentrated in the Saharan south. Ninety-one percent of the Algerian population lives along the Mediterranean coast on 12% of the country's total land mass.

Because most black Algerians are scattered in the vast southern Sahara, an area of the country about which many Algerians are not familiar, white Algerians may be only dimly aware, if aware at all, that they have black compatriots.25Ouzani, op.cit. Certainly, many black Algerians have reported that they face incredulity when claiming their national identity in northern Algeria at police roadblocks, airports, and even in doing everyday ordinary things like responding to a request for the time, “When I walk in the street and someone wants to ask me the time, he does it in French, convinced that he is dealing with a Nigerien or a Chadian, a way of indicating that an Algerian cannot be black.”

When Algerians think of “racial” discrimination, it is likely that they first think of the treatment Algerian Arabs and Amazighs received at the hands of the French during the colonial period (1830-1962), and afterwards in France.27Kamel Daoud, “Black in Algeria? Then You’d Better be Muslim” The New York Times, May 2016. https://www.nytimes.com/2016/05/03/opinion/kamel-daoud-black-in-algeria-then-youd-better-be-muslim.html . See also Seloua Luste Boulbina, “Si tu desires te Moquer du Noir: Habille-le en rouge”, Middle East Eye, 24 November 2018. https://www.middleeasteye.net/fr/opinion-fr/si-tu-desires-te-moquer-du-noir-habille-le-en-rouge-0 The debate over Algeria as a post-colonial society has been fully engaged. However, in another sign of the invisibility of Algeria’s black citizens, consideration of Algeria as a post-slave society – and what that means for black Algerians today – has not

elites were also leaders of Third Worldism, and officially believed in pan-Africanism. Ahmed Ben Bella, Algeria’s first post-independence president, declared in Accra, Ghana, in 1963: “It was the imperialists who tried to distinguish between the so-called white and black Africans.”

in Saharan areas, the slave trade continued throughout the period of French settler colonialism (1830-1962)

Arab-Berber whites constructed an economy that relied on black slave labour from their Haratins (enslaved or recently freed Islamicized and Arabized Blacks, who are still susceptible to forced labour practices).31These ambiguously freed black slaves in Saharan areas of Algeria are also called Bella or Ikelan if they were enslaved by Amazighs, including Tuaregs. Today Haratins, mostly sharecroppers, work under harsh labour conditions that some have described as a modern form of slavery, they “dig and tend wells, excavate and maintain the underground channels of foggara, irrigate gardens, tend to flocks, and cultivate dates”.32Benjamine Claude Brower, “Rethinking Abolition in Algeria,” Cahier D’etudes Africaines 49, 2009 Some argue that without the labour of enslaved Black people, the Sahara would never have been habitable at all.33Ibid. The arduous and relentless work to irrigate in a desert includes digging channels tens of feet into the sand with the risk of being drowned under it.

The French accommodated slavery in the Algerian Sahara more than anywhere else. Slave masters and merchants were given permission to trade in slaves and keep those they owned well into the twentieth century.35Ibid. In exchange, slavers and merchants provided intelligence on far-off regions to colonial authorities

there is reason to believe that enslaved black people continue to be exploited for agricultural work in the southern oases of Ouargla and Ghardaia provinces to this day (among wealthy families, owners of large palm trees, fields, and farms) and in some instances among semi-nomadic Tuareg

The Algerian state has never adopted any policies, including any affirmative action policies, to help their black community emerge from the impact of generations of servitude and brutalization.40Brower, op.cit. Instead, it has sought to legitimize the country’s white Arab-Muslim identity only

descendants of freed Black slaves (Haratins) in Saharan regions of Algeria often remain dependent upon former “masters.” Most work as sharecroppers in conditions similar to slavery

Black Algerians also face discrimination in urban areas of the country. They encounter the same racist attitudes and racial insults as any other person with dark skin within Algerian borders.

Either by their colour, k’hal, which is twisted into kahlouche (blackie), mer ouba (charcoal), guerba kahla (a black gourd to hold water made out of goatskin), nigro batata (big nose that resembles a potato), haba zeitouna (black olive), babay (nigger), akli (Black slave in some Berber areas), rougi  (redhead or Swedish to imply that the black person is culturally and socially white, as everyone must want to be), saligani (from Senegal) 46Khiat, op.cit., Calling black Algerians Saligani (from Senegal) has a different history. It refers back to the early decades of the 20th century when the French utilized black West-African soldiers in their colonial army to do the dirty work of colonialization, including brutalizing members of the population that resisted French rule, taking food from farmers, and rape. or by direct references to past servile status: hartani (dark black slave or ex-slave forced to work outside the master’s house), khadim (servant), ouacif (domestic slave), ‘abd (slave), ‘abd m’cana (stinky black slave).47Ibid. Using these terms against a black Algerian passerby establishes difference, contempt, strangeness, rejection, distance, and exclusion

In addition to racial insults, a black Algerian academic has noted, “Our community continues to symbolize bad luck. Worse: in the stories of grandmothers, we play the bad roles, kidnappers of children, looters, or vagrants. [While Arabs and Berbers can both point to a proclaimed noble history in Algeria] there is no place for a black hero in the collective memory of my people.”

In addition to rejection of interracial marriages, an Algerian intellectual has reported cases of “white” Algerians refusing to room with Blacks or study with them at university

A step forward in reducing Negrophobia, the selection of Khadija Benhamou, a black woman from the Algerian Sahara, as Miss Algeria in 2019 has been marred by the subsequent deluge of posts on social media virulently claiming that she did not represent the beauty of the country, with many direct attacks against the colour of her skin.

Partly due to pressure on Algeria to control its borders from the European Union, Black sub-Saharan African migrants have been vilified by the Algerian government and some of the press;59https://insidearabia.com/algeria-desert-deportations-eu-migration/ accused – usually falsely – of violence, selling drugs, promiscuity, spreading venereal diseases, perpetuating anarchy, and raping Algerian women.

Without irony, some graffiti and social media posts called on the migrants to “Go back to Africa.”

Three generations after independence, the Algerian state is still resisting the open public debate and civil society engagement needed to reflect the country’s pluralism and to begin to reckon with slave legacies and racial discrimination