Group items tagged

“Whether it’s true or not, people have this feeling that it’s safer to protest on campus,” said Moeen, a Sharif University alum who has observed the protests and spoke on condition that only his first name be used. “It’s easier than orchestrating something at a random square in Tehran. There are student syndicates. There’s leadership.”

After the U.S.-backed 1953 coup, University of Tehran students revolted over then-Vice President Richard Nixon’s visit to the capital. The shah’s security forces stormed the campus and shot three students dead.

Sharif University, among other campuses, was wracked by protests two decades later, when Marxist and Islamist student groups lit the fuse of the 1979 Islamic Revolution, which ushered in the clerical establishment that still rules Iran.

Pro-reformist students protested at the University of Tehran in 1999, prompting a fearsome raid by security forces who fatally shot a student and flung others out of windows.

Sharif University — a competitive, high-tech hub considered less liberal and activist than others in the capital

Deepening global isolation and frustration over lagging political reforms convinced many students that nothing would come of engaging with the system.

in the fall of 2019, a fuel price hike set off the deadliest nationwide unrest since the Islamic Revolution. The Sharif Islamic Association, a misnomer for the students’ largely secular representative body, jumped into action, organizing demonstrations on campus

In 2020, the student group boycotted classes and held a protest vigil after the Iranian military’s downing of a Ukrainian passenger plane killed 176 people, including over a dozen Sharif University graduates

the biggest reason is freedom. We just want basic things that you have all over the world

Sharif University authorities denied the student association a protest permit, members said. Crowds demonstrated anyway, pumping their fists and chanting “Death to the dictator!” — a slogan that protesters have used around the country.

As hundreds of students chanted against Khamenei, plainclothes security forces raided campus. Professors formed a human shield so students could flee. But security forces beat the professors, ripped through their interlocked hands and chased protesters into the parking garage.

“For the sake of its own future, the government should care about these students. They’re the nerds. But it was clear it only cared about oppressing them.”

On Sunday, the university announced it would temporarily ban over two dozen students who contributed to the “unstable environment.”

Most recently this week, female students streamed into the male-only section of the dining hall in protest over campus gender segregation as male students cheered them on. The university closed the cafeteria on Tuesday, hoping to end the demonstrations.

The Tamimis clearly understand the power of social media. But they don’t manufacture those confrontations. In fact, I have never seen a video that comes remotely close to conveying the true brutality I saw in Nabi Saleh. Maybe you need to smell the tear gas and feel the smallness of the place to see how outrageous it is for soldiers to act as they do there: to, with a sense of entitlement, enter a village and break up a gathering of unarmed demonstrators; to kick open the doors of homes and drag off to jail unarmed people who pose no threat; to break into a house at 4 a.m., to roust a teenage girl from her bed and drag her off to jail, denying her even the right to be accompanied by a guardian.

Is Israel, with all the money and manpower it pours into sophisticated advocacy campaigns via social media, really in a position to criticize the Tamimis for understanding how to publicize their own cause? As Jonathan Pollak says to Yaron London, the reason those Nabi Saleh videos make Israel look bad is because Israel is doing bad things.

Some private outlets have also thrown their weight behind Egypt’s new leaders. A reporter at one newspaper said that her editor had given his staff explicit instructions not to report on pro-Morsi demonstrations and to make sure that articles indicated that the perpetrators of violence were always Islamists. The reporter requested anonymity, and her claims about the editor’s remarks could not be independently confirmed. A look at Saturday’s articles on the Web site of the newspaper seemed to corroborate her assertions.

State television prepared the public for the earthquake, in soothing segments that made no mention of Mr. Morsi or the Brotherhood, which instead was referred to as “that group.” A host interviewed a retired general, who spoke about the central, critical role of Egypt’s military over decades. Clips of fighter jets screeching through the sky were played, as well as patriotic anthems.

Events stoked the growing sense of victimhood among the president’s supporters at a demonstration in Nasr City, where the sudden loss of privilege was acutely felt. As journalists were warmly welcomed at the sit-in, there was no talk of Mr. Morsi’s own prosecutions of his opponents in the news media, which while less draconian, were just as selective.

Field research is infinitely more difficult. If a researcher wants to conduct a field study or distribute a questionnaire or opinion survey, she needs the approval of the Central Agency for Public Mobilization and Statistics (CAPMAS). Its very name shows the perceived intimacy of the association between knowledge and the war effort.

The situation at the National Archives is reflected in all public institutions. Their mandate is not to serve the public, but to subject them to constant surveillance.

the security mentality in countries that respect the public is countered by a mentality that pushes back in the opposite direction, that respects the right to privacy, academic research and free expression. This mentality circumscribes the security mentality with numerous legal and administrative regulations.

In Egypt the security mentality runs amok. Just mentioning national security is enough to shut down a conversation instead of initiating it. Voices defending academic freedom and the freedom of research are few and far between (though brave and strong) — most importantly the March 9 Movement (a working group on university independence), the Association of Freedom of Thought and Expression, and the Egyptian Initiative for Personal Rights.

The responsible agency treats the National Archives like a state archive, not a national archive owned by and serving the public.

When I first saw Giulio Regeni’s photo on Facebook, when he was still missing, my heart skipped a beat. A foreign researcher who speaks Arabic fluently, living in Dokki and moving about the city at will, one who is working on the extremely sensitive topic of workers’ right to form independent unions, and one who is also a political activist who writes anti-regime articles for a communist paper under a pseudonym. If the security authorities knew of him, I thought, they would consider him a spy.But Giulio wasn’t a spy. He was a doctoral student. I never met or corresponded with him, but I know Giulio and know him well. He’s like the students I’ve taught for 20 years. Having now read and become familiar with his work, I can say that not only is he not a spy, he’s an exemplary student, one who loved Egypt and Egyptians and made efforts to help them.

we know that we’re living one of the worst moments of our modern history and that our rights, liberties and lives are under threat at all times by our own government.We know that our government, in the name of defending national security, has attacked universities and killed students demonstrating on campus. We know that our government, in the name of defending national security, has shut down the public sphere, appropriated political activity, and prevented people from expressing their opinion and peaceful demonstrating — unless the demonstration’s purpose is to give Abdel Fattah al-Sisi a mandate to do whatever he likes.

waging war on civil society organizations, accusing them of foreign collaboration, treason and getting rich off foreign funding. But it’s the government itself, specifically the army, that is the biggest beneficiary of foreign funding. No one dares make a peep about that.

arrested tens of thousands of members of Islamist groups and sentenced hundreds of them to death in trials lasting just a few minutes, trials that dealt a mortal blow to the integrity of the Egyptian judiciary and people’s faith in it

arrested hundreds of journalists, writers and political activists, and sentenced them to years in prison

we, the people, the true owners of this country, are insisting on knowing what happened to Guilio Regeni and are holding on to our right to be consulted about our own national security.

one of my colleagues told me that he is too afraid to go to the court because he knew that his attendance would be recorded by the police

While in Tunisia, TMG members also attended a hearing by the appeals court in the southern town of Gafsa, in the case of journalist Fahem Boukadous, who had been charged following his coverage of labour unrest, including demonstrations against corruption, in southern Tunisia. Boukadous had been sentenced to four years in prison for “belonging to a criminal association” and “harming public order.” Boukadous had been hospitalized with breathing problems the day before the hearing. On the day this report was released, the Gafsa court upheld the sentence. Boukadous, a journalist with the Al-Hiwar Al-Tunisi satellite television station, went into hiding in July 2008 after discovering that he was wanted by the Tunisian authorities on charges sparked by his coverage of the demonstrations in Gafsa. He was sentenced to six years in prison in December 2008. Boukadous emerged to challenge the sentence in November 2009 on the basis that he had been tried in absentia. A court overturned the previous ruling, but said that Boukadous would again be tried on the same charges. In January of this year, the journalist was found guilty as charged and sentenced to four years in prison – upheld on 7 July.

Although the media is allowed to cover parliamentary debates, those outlets that are allowed in receive instructions about what kind of coverage to provide; Once a fortnight, state TV broadcasts from 9:00 am to 12:00 am questions and answers from parliament, live, but opposition members have to ask their questions after 12:00; Since stateowned media ignore questions asked by opposition MPs, political parties try to disseminate them through their affiliated newspapers or websites. The problem is that through those channels exposure is very limited.

Sometimes, people receive text messages warning them of the consequences of buying certain newspapers. Thus, most people who buy such newspapers are those affiliated with the papers’ stands politically. The editor said they have turned to the web in an effort to disseminate information through that route, but when we spoke to him he said the website was blocked.

Despite the dangers and claustrophobic environment, a number of independent journalists continue to attempt to carry out their profession. Often, they report on corruption – and the authorities react with redoubled wrath. In fact, it was a satirical mock interview with Tunisian President Zine El Abidine Ben Ali, in which he talks about his alleged nepotism, corruption and repression of political opponents, which renowned critical journalist Taoufik Ben Brik believes earned him a six-month jail sentence on fabricated charges of assaulting a woman in a car park.

Tunisia could be the most "laique" eligible country , more than many other arab and some european countries. Women emancipation and civil family laws are an example. Education rate is very high, and the gdp per capita is good.What's missing : transparency, freedom and real democraty.Please don't think that the regime of Ben Ali is the bastion againt extremists .. the unique bastion against all extremists are education , freedom , respect and well being. Fighting extremists by guns , fire and jail is a complete failure. Please note that the modern governments in maghreb countries have destroyed the islamic in-country traditional institutions known by their moderation and their knowledge of the religion whick maked the influence of "eastern islamic schools" like wahabism from saudi be predominant on the new era of staellite channels .. which is not very good news for all of us ..

In an August 15 case, six protesters faced charges of “insulting the military” before a military tribunal for chanting “antagonistic” slogans about Field Marshal Mohamed Hussein Tantawi, the de facto ruler of the country, in addition to charges of assaulting a police officer. The military court sentenced Hassan Bahgat to six months in prison in another case, 3779/2011, for insulting the military in Tahrir square on August 6

Abu Bakr, a lawyer representing victims in the Mubarak trial and a Kifaya activist, received her summons to appear before the military prosecutor on charges of “insulting the military” on August 16. During the questioning, the prosecutor showed her video footage from the July 23 demonstration in Abbasiya, Cairo, of a protester who, the prosecutor told her, was “insulting” the military. The prosecutor dropped the charges against her when he realized the footage was not of her. Lawyer Ahmed Ragheb told Human Rights Watch that this footage was not filmed by the media, which would suggest that the military is filming protesters during demonstrations.

The Mubarak government frequently used overly broad provisions in the penal code to crack down on legitimate criticism of the government’s human rights record or criticism of the political situation, trying editors, opposition leaders, and activists on charges of “insulting the president” or “insulting public institutions.” The military government and courts are using the same provisions.

Military prosecutors have summoned at least seven activists and journalists, including Mahfouz, to question them on charges of criminal defamation after they publicly criticized the Supreme Council of the Armed Forces (SCAF), the military leadership, or alleged abuses by the army. The labor activist and blogger Hossam al-Hamalawy was summoned after he said on television that he held the head of the military police, Gen. Hamdy Badeen, personally responsible for acts of torture by the military police.

The United Nations Human Rights Committee, the expert body that provides authoritative interpretations of the International Covenant on Civil and Political Rights, to which Egypt is a party, states categorically in its recently-issued General Comment No. 34, on Article 19 on Freedom of Expression, that, “States parties should not prohibit criticism of institutions, such as the army or the administration.” By this standard, article 184 of the Egyptian penal code, which criminalizes “insulting the People’s Assembly, the Shura Council or any State Authority, or the Army or the Courts,” is incompatible with international law and should be amended accordingly, Human Rights Watch said

weeks of mass demonstrations against Bouteflika's plan to extend his 20-year rule

"All eyes are on the army now. Is the army going to let new protests to happen next Friday?... With Bouteflika aside, the army is going to have its say as to what kind of position they will accept." "Now it seems the regime of Bouteflika is done but [the question is] are we going to get back the state civilly without... any pressure on all these people who have been using the state for their interest for so long? "If we look at the Tunisian transition for example, we saw that  we could not avoid having the old elite come back, but they did so through new institutions; it was more or less easier for people to control this outcome."

“Nationalist Memes” is a Facebook page with 11,000 followers and one administrator who advocates for Egyptian nationalism and promotes this idea to the public, for example. The aim is to instill patriotism into a generation that may be sceptical of it and to respond to rumours on social media.

“opposition political parties are very weak in Egypt and have no impact on the streets. People do not care to hear about them or know what they are doing. Memes, however, are followed by many Egyptians, especially young people who may sign up to several meme pages and interact with them all the time. Their impact is so great that many of the ideas doing the rounds of young people in Egypt have their origin in a meme on the Internet.”

Egyptian security authorities routinely surveil and target social media posts—particularly Facebook content—as a basis for the arrest and detention of Egyptian citizens. The state relies on provisions such as “spreading false news,” “joining a banned group” and “misuse of social media” to detain citizens for digital expression. These charges are found in the Penal Code, the Counterterrorism Law, and the Telecommunications Law, rather than new and highly publicized laws such as the Cybercrime Law and the Media Regulation Law.

Detainees held for digital expression violations by the SSP spend long periods in pretrial detention due to the unique procedural rules governing this body; many of these cases are never even brought to court

a dramatic increase in the use of a special prosecutorial body, the State Security Prosecution, to investigate digital expression cases.

The SSP is a special prosecutorial body which investigates and prosecutes cases related to national security and terrorism; it is notoriously subject to extraordinary procedural rules.

Egypt’s Prosecutor General issued a decree in 2018 directing prosecutors to focus on cases concerning the spread of false news. A “rumour collection network” was established for citizens to send in reports of false news and rumours to a WhatsApp number—effectively crowdsourcing surveillance to the civilian population.

Egyptian security authorities surveil online expression through technically unsophisticated strategies such as device seizures, observation of social media platforms, and informant networks. Demonstration events on Facebook, particularly during periods of heightened political tension, are routinely targeted by security authorities. Videos are also frequently targeted, as they are easily shared and accessed. Analysis of the dataset found three main types of arrests: mass arrests during periods of increased political tension; high profile figures targeted for their cumulative body of work; and individual posts that cause a citizen to be targeted.

Iraq’s Foreign Ministry and the KRG condemned Iran over its actions, as did the United States, Germany, the UK and the United Nations. “Attacks on opposition group’s through the Islamic Republic of Iran’s missiles, under any pretext, is an incorrect stance that promotes a misleading interpretation of the course of events,” the KRG stated in an oblique reference to Iran’s efforts to scapegoat the Iranian Kurds for the mass protests inside its own borders.

Lawk Ghafuri, a KRG spokesman, told Al-Monitor that media reports suggesting that Iran had also targeted the PKK’s Iranian branch known as The Party for Free Life in Kurdistan, or PJAK, had come under any Iranian fire were inaccurate. The party is mostly shunned by other Iranian Kurdish groups because of its links to the PKK, which is designated as a terrorist group by the United States and the European Union but has broader global reach than any other Kurdish group in the world. At least 12 Kurdish prisoners were executed in Iran in June alone, according to the Paris-based Kurdish Human Rights Network — one of them over alleged connections to the PKK.

The regime is under mounting pressure. They fear for many reasons that Kurdistan could be a point of departure for the liberation for the rest of Iran,” said Asso Hassan Zadeh, an Iranian Kurdish analyst and former deputy leader of the KDPI. “We have more connections with the rest of the world than other parts of Iran, and the role played by the Kurds in the current protests helps explain the reaction,”

Only popular resistance from below and the reformists’ electoral victories could curb the hard-liners’ drive for total subjugation of the state, society, and culture.

The Green revolt and the subsequent nationwide uprisings in 2017 and 2019 against socioeconomic ills and authoritarian rule profoundly challenged the Islamist regime but failed to alter it. The uprisings caused not a revolution but the fear of revolution—a fear that was compounded by the revolutionary uprisings against the allied regimes in Syria, Lebanon, and Iraq, which Iran helped to quell.

once they took over the presidency in 2021 and the parliament in 2022 through rigged elections—specifically, through the arbitrary vetoing of credible rival candidates—the hard-liners moved to subjugate a defiant people once again. Extending the “morality police” into the streets and institutions to enforce the “proper hijab” has been only one measure—but it was the one that unleashed a nationwide uprising in which women came to occupy a central place.

the culmination of years of steady struggles against a systemic misogyny that the postrevolution regime established

With the emergence of the “people,” a super-collective in which differences of class, gender, ethnicity, and religion temporarily disappear in favor of a greater good, the uprising has assumed a revolutionary character. The abolition of the morality police and the mandatory hijab will no longer suffice. For the first time, a nationwide protest movement has called for a regime change and structural socioeconomic transformation.

Over the years, headscarves gradually inched back further and further until finally they fell to the shoulders. Officials felt, time and again, paralyzed by this steady spread of bad-hijabi among millions of women who had to endure daily humiliation and punishment. With the initial jail penalty between ten days and two months, showing inches of hair had ignited decades of daily street battles between defiant women and multiple morality enforcers such as Sarallah (wrath of Allah), Amre beh Ma’ruf va Nahye az Monker (command good and forbid wrong), and EdarehAmaken (management of public places). According to a police report during the crackdown on bad-hijabis in 2013, some 3.6 million women were stopped and humiliated in the streets and issued formal citations. Of these, 180,000 were detained.

This is the story of women’s “non-movement”—the collective and connective actions of non-collective actors who pursue not a politics of protest but of redress, through direct actions.

the uprising is no longer limited to the mandatory hijab and women’s rights. It has grown to include wider concerns and constituencies—young people, students and teachers, middle-class families and workers, residents of some rural and poor communities, and those religious and ethnic minorities (Kurds, Arabs, Azeris, and Baluchis) who, like women, feel like second-class citizens and seem to identify with “Woman, Life, Freedom.”

The thousands of tweets describing why people are protesting point time and again to the longing for a humble normal life denied to them by a regime of clerical and military patriarchs. For these dissenters, the regime appears like a colonial entity—with its alien thinking, feeling, and ruling—that has little to do with the lives and worldviews of the majority.

The feminism of the movement, rather, is antisystem; it challenges the systemic control of everyday life and the women at its core. It is precisely this antisystemic feminism that promises to liberate not only women but also the oppressed men—the marginalized, the minorities, and those who are demeaned and emasculated by their failure to provide for their families due to economic misfortune.

A segment of Muslim women did support the Islamic state, but others fought back. They took to the streets to protest the mandatory hijab, organized collective campaigns, and lobbied “liberal clerics” to secure a women-centered reinterpretation of religious texts. But when the regime extended its repression, women resorted to the “art of presence”—by which I mean the ability to assert collective will in spite of all odds, by circumventing constraints, utilizing what exists, and discovering new spaces within which to make themselves heard, seen, felt, and realized. Simply, women refused to exit public life, not through collective protests but through such ordinary things as pursuing higher education, working outside the home, engaging in the arts, music, and filmmaking, or practicing sports.

At this point in time, Iran is far from a “revolutionary situation,” meaning a condition of “dual power” where an organized revolutionary force backed by millions would come to confront a crumbling government and divided security forces. What we are witnessing today, however, is the rise of a revolutionary movement—with its own protest repertoires, language, and identity—that may open Iranian society to a “revolutionary course.”

The disproportionate presence of the young—women and men, university and high school students—in the streets of the uprising has led some to interpret it as the revolt of generation-Z against a regime that is woefully out of touch. But this view overlooks the dissidence of older generations, the parents and families that have raised, if not politicized, these children and mostly share their sentiments. A leaked government survey from November 2022 found that 84 percent of Iranians expressed a positive view of the uprising. If the regime allowed peaceful public protests, we would likely see more older people on the streets.

Although some workers have joined the protests through demonstrations and labor strikes, a widespread labor showdown has yet to materialize. This may not be easy, because the neoliberal restructuring of the 2000s has fragmented the working class, undermined workers’ job security (including the oil sector), and diminished much of their collective power. In their place, teachers have emerged as a potentially powerful dissenting force with a good degree of organization and protest experience.

Shopkeepers and bazaar merchants have also joined the opposition. In fact, they surprised the authorities when at least 70 percent of them, according to a leaked official report, went on strike in Tehran and 21 provinces on 15 November 2022 to mark the 2019 uprising. Not surprisingly, security forces have increasingly been threatening to shut down their businesses.

Protesters in the Arab Spring fully utilized existing cultural resources, such as religious rituals and funeral processions, to sustain mass protests. Most critical were the Friday prayers, with their fixed times and places, from which the largest rallies and demonstrations originated. But Friday prayer is not part of the current culture of Iran’s Shia Muslims (unlike the Sunni Baluchies). Most Iranian Muslims rarely even pray at noon, whether on Fridays or any day. In Iran, the Friday prayer sermons are the invented ritual of the Islamist regime and thus the theater of the regime’s power. Consequently, protesters would have to turn to other cultural and religious spaces such as funerals and mourning ceremonies or the Shia rituals of Moharram and Ramadan.

During the Green revolt of 2009, the ruling hard-liners banned funerals and prevented families from holding mourning ceremonies for their loved ones

the hard-line parliament passed an emergency bill on 9 October 2022 “adjusting” the salaries of civil servants, including 700,000 pensioners who in late 2017 had turned out in force during a wave of protests. Newly employed teachers were to receive more secure contracts, sugarcane workers their unpaid wages, and poor families a 50 percent increase in the basic-needs subsidy.

beating, killing, mass detention, torture, execution, drone surveillance, and marking the businesses and homes of dissenters. The regime’s clampdown has reportedly left 525 dead, including 71 minors, 1,100 on trial, and some 30,000 detained. The security forces and Basij militia have lost 68 members in the unrest.

The regime’s suppression and the protesters’ pause are likely to diminish the protests. But this does not mean the end of the movement. It means the end of a cycle of protest before a trigger ignites a new one. We have seen these cycles at least since 2017. What is distinct about this time is that it has set Iranian society on a “revolutionary course,” meaning that a large part of society continues to think, imagine, talk, and act in terms of a different future. Here, people’s judgment about public matters is often shaped by a lingering echo of “revolution” and a brewing belief that “they [the regime] will go.” So, any trouble or crisis—for instance, a water shortage— is considered a failure of the regime, and any show of discontent—say, over delayed wages—a revolutionary act. In such a mindset, the status quo is temporary and change only a matter of time.

There are, of course, local leaders and ad hoc collectives that communicate ideas and coordinate actions in the neighborhoods, workplaces, and universities. Thanks to their horizontal, networked, and fluid character, their operations are less prone to police repression than a conventional movement organization would be. This kind of decentralized networked activism is also more versatile, allows for multiple voices and ideas, and can use digital media to mobilize larger crowds in less time. But networked movements can also suffer from weaker commitment, unruly decisionmaking, and tenuous structure and sustainability. For instance, who will address a wrongdoing, such as violence, committed in the name of the movement? As a result, movements tend to deploy a hybrid structure by linking the decentralized and fluid activism to a central body. The “Woman, Life, Freedom” movement has yet to take up this consideration.

a leadership organization—in the vein of Polish Solidarity, South Africa’s ANC, or Sudan’s Forces of Freedom and Change—is not just about articulating a strategic vision and coordinating actions. It also signals responsibility, representation, popular trust, and tactical unity.

if the revolutionary movement is unwilling or unable to pick up the power, others will. This, in fact, is the story of most of the Arab Spring uprisings—Egypt, Iraq, Lebanon, and Yemen, for instance. In these experiences, the protagonists, those who had initiated and carried the uprisings forward, remained mostly marginal to the process of critical decisionmaking while the free-riders, counterrevolutionaries, and custodians of the status quo moved to the center.

Things are unlikely to go back to where they were before the uprising. A paradigm shift has occurred in the Iranian subjectivity, expressed most vividly in the recognition of women as transformative actors and the “woman question” as a strategic focus of struggle.

Those who expect quick results will likely be dispirited. But the country seems to be on a new course.

Breaking the Silence is being picked on for cynical political reasons. For Israeli Jews, there is no cow more sacred than the IDF. A clear majority, including this writer, served, are serving or will serve in the armed forces, just like their parents, children and even their grandchildren. When Defense Minister Lt. Gen.  (res.) Moshe Ya'alon declares that the members of Breaking the Silence are traitors, he means that they betrayed all Israelis. This is not an argument about occupation, ethics or Israel’s international standing. It's about our lives. Ya'alon was the commander-in-chief of the military, a respected authority on the matter.

The tacit conventional wisdom since the start of the so-called “knife intifada” is based on Talmudic teachings: “If a man comes to kill you, rise early and kill him first.” Or in common parlance, neutralize him first. Israeli politicians have called for people to do just this when confronted with a possible terrorist. There are even Jews who have already ascribed a broad interpretation to this order. Anyone coming to kill you, in their interpretation, may be a Jew willing to hand over territory to non-Jews. Assassin Yigal Amir, for instance, shot Prime Minister Yitzhak Rabin after rabbis and politicians incited against him and his peace policy. Netanyahu himself took part in a demonstration at which a Rabin cutout dressed in a Nazi SS uniform was held aloft. Today, in his dressing down of the organization, he is dressing Breaking the Silence in the uniform of a kapo.

“Patriots” who beat up Palestinians for kicks on city streets and set a bilingual school on fire have already started sending threats to Breaking the Silence activists and their families, including their elderly grandparents. If, God forbid, anyone is hurt, Netanyahu, Ya'alon and Yesh Atid Chairman Yair Lapid will rush to issue “sharp condemnations” of the criminals. They will surely not forget to attack those spreading incitement, but they might forget or ignore their own past contributions.

The ANHRI report stated, "The network has acquired information suggesting that the editor-in-chief of the agency made editorial decisions for the benefit of Shafiq. He exerts professional, moral and material pressures on journalists, at an agency that is funded by the state and taxpayers' money."

low-cost organizational structure and no durable organizational mechanisms are put in place

political evanescence is the inconvenient accompaniment of the open and meritocratic character of social media

The political evanescence of digital activism in the Egyptian revolution needs to be understood in connection with the libertarian ideology of “leaderlessness” and “horizontality” that has provided a cultural framing for social media use among activists

it is apparent that the Egyptian revolution, as any great upheaval in history, was not completely spontaneous and leaderless. Rather it bore the mark of complex direction exercised in concert by multiple leaders, from grassroots groups on the ground as the April 6 Youth Movement, to organized forces such as the Muslim Brotherhood, Left opposition parties and NGOs, to end with digital activists responsible for spreading revolutionary information, recruiting online communities of supporters and publicizing protest events

While Ghonim had some basic activist experience, having done some digital campaigning in support of the presidential campaign of Mohammed el-Baradei in 2010, he was little known within activist circles. From the distance and safety of Dubai where he was working for Google, he collaborated with activists on the ground including Mohammed AbdelRahman Mansour who acted as co-admin on the page, and Ahmed Maher of the April 6 Youth Movement, the group that pioneered digital activism in Egypt. It was only after he was released from prison in the midst of the eighteen-day insurrection, that he suddenly became a famous and respected figure. Yet, Ghonim did not manage, neither he tried, to turn the great influence he had exercised during the revolution into any form of structured political leadership during the transitional phase. Ironically the Facebook fanpage he founded has discontinued its communications with a status message celebrating “the power of the people” on 3 July 2013, the day of the anti-Morsi coup. Ghonim has recently left the country for voluntary exile after a streak of attacks on the news media.

The case of Tamarrod demonstrates how the fluidity in the field of social media in the activist field, dominated by flexible groupings coordinated through social network sites can open space for opportunist groups. Both Wael Ghonim and the main leaders of Tamarrod were secondary figures in the activist scene in Cairo, despite the fact that some of them, had been previously involved in pro-democracy campaigns and in the Elbaradei presidential campaigns. Similarly to what happened with previous political groups it was a great extent this outsider aura that managed to gather so much enthusiasm from Egyptian youth. The group managed to build an extensive network across the country, collecting millions of signature (the exact quantity will remain unverified) to withdraw confidence from Morsi. However, it progressively became clear that Tamarrod was far from being simply a disingenuous and spontaneous citizens groups. It has been publicly confirmed that the campaign received substantial funding from a number of Egyptian entrepreneurs, including Naguib Sawiris. It is also reasonably suspected that the group received financial and operational support from the Egyptian army, and the so-called deep state, which saw in Tamarrod a sort of useful idiot to get rid of the Muslim Brotherhood and create a favorable climate for the coup d'etat. Since the campaign of repression orchestrated by al-Sisi and the new post-coup government, the group has been marred by intestine fight between different factions, and seems to have lost much of its “street cred” among Egyptian youth. It was yet another group falling victim of its own precipitous rise.