Skip to main content

Home/ Media in Middle East & North Africa/ Group items tagged subsidies

Rss Feed Group items tagged

Filter: All | Bookmarks | Topics Simple Middle
Ed Webb

Why it's Time to Retire the Term 'Arab Spring' | Al Bawaba - 1 views

www.albawaba.com/...etire-term-arab-spring-1268340

protest protests MENA Arabs ArabSpring

shared by Ed Webb on 20 Mar 19 - No Cached
  • cross-regional protests are again breaking out in 2019 in Algeria, Sudan, Syria, Jordan and Palestine among other, which has prompted many commentators to herald these movements to be yet another Arab Spring.As this label is used each time, and will likely be used ad nauseum to describe popular movements in the Middle East, it’s worth pausing and questioning its utility.
  • The grievances around which these protests are organized—austerity, corruption, rising cost of basic food and utilities, have been served as a rally cry for movements in the region for the past half-century. Calling each an “Arab Spring” belies the cyclical, repetitive nature of these problems and simplifies the demands of the protesters.
  • Smaller protests have broken out as well. In March 2019, hundreds marched through Deraa, Syria, the first city that protested against the Syrian regime in 2011, to protest the re-erection of a statue memorializing Hafez al-Assad, the former ruler of the country.A subtler protest too has caused controversy in Egypt: Moataz Matar a popular TV host, accused the state of kidnapping two of his brothers and their families. Dissidents then wrote, “You are not alone Moataz, I swear to god. More than 50 million Egyptians are with you. Don’t be scared,” on Egyptian banknotes.
  • ...9 more annotations...
  • The temptation to draw the comparison has some substance. In 2011, demonstrators explicitly demanded the end of regimes ruling over their respective countries, and the same is happening today.Moreover, both in 2011 and 2018-19, the protesters seem to be emboldened by the ongoing movements in other countries. Stephen McInerney, the executive director for the Project of Middle East Democracy (POMED), explained that “certainly what happens in one Arab country is seen elsewhere, and there are common frustrations shared across the region.”
  • It’s natural that boiling tensions inside countries and ongoing protests are giving way to the overarching claim that a new Arab Spring is underway. But that simplistic framing misunderstands the nature of political grievances and upheavals in the region. After all, they are similar to the protests in 2011, just as the 2011 protests are similar to those that happened in the decades before, and will be similar to those that happen in the future.
  • A ‘Spring’ implies in its history and usage, the new flowering of a spontaneous, overwhelming grassroots revolution that permanently changes the sociopolitical landscape of the countries and even the region. It paints a picture of a people awakened to the oppression they face and marching through the streets to demand justice.
  • But Arabs have been ‘awake’ to the corruption, misuse and abuse regimes have enacted upon them for decades, and have organized against it accordingly.
  • the same protests and chants that can be heard in Jordan and Sudan were yelled in the beginning of 2018. At both times and in both countries, the government cut bread and fuel subsidies in order to comply with loan conditions set by the International Monetary Fund (IMF).Egypt in 2017 also saw thousands take to Twitter and the streets to protest against similarly price hikes in bread following a government removal of subsidies, though the IMF continually insists it did not recommend these governments cut subsidies servicing poor and working class families.
  • To look at these continual mobilizations and isolate the movements happening now as an “Arab Spring 2.0” ignores the continual, inter-generational struggle for economic and political rights that has pushed continuously at the doors of old regimes. In their place, an alternate history is given whereby Arabs were resting, and were woken up.
  • “In Algeria, Jordan, and Sudan the regimes managed to dodge the original 2011 wave. The confrontation was avoided but popular discontent was not crushed, and the reasons for it not addressed. So this will continue to come back, until either a showdown happens or things change.”
  • It is less an ‘Arab Spring 2.0’ than a continuation of 2011’s protests, which were in themselves continuations of protests that occurred in the years before.
  • Ending practices of corruption and cronyism requires movements that aren’t framed as spontaneous ‘Springs’ of youth but as constituent parts of a broad-based, durable intergenerational call for justice from below. 
  • Ed Webb on 20 Mar 19
     
    Indeed. Let's dump it.
Ed Webb

Khaled and the myth of rai | The Middle East Channel - 0 views

mideast.foreignpolicy.com/...khaled

music Algeria France culture politics culturalauthoritarianism rai

shared by Ed Webb on 12 Sep 10 - No Cached
  • it was not the opposition of "fundamentalists" that kept rai music (not just Khaled's) off of Algerian state radio. It was rather the Algerian (secular) regime's cultural policies. The state promoted classical Arabic culture and language and denied Algeria's multi-cultural nature. Expressive culture in Arabic dialect or Berber was therefore mostly excluded from the state-controlled media. Rai is sung in the distinctive colloquial Arabic of Wahran, which is not only very different from "classical" or literary Arabic but is also full of borrowings from Spanish, French and Berber. This official national-cultural politics, which was particularly severe during the regime of Houari Boumediene (1965-1978), began to loosen during Chadly Benjadid's regime (1979-1992). In his 1998 autobiography, "Derrière la sourire," Khaled recounts how he managed to break the official embargo in the early 1980s. He was invited to appear on a television show in Algiers, which he knew couldn't be censored because it was to be broadcast live. Khaled was warned ahead of time: no vulgarities, no sex. So he sang three songs: the first, about the Prophet Muhammad; the second, a "poetic" song, one that was artistically acceptable; and the third, about alcohol and women.
  • Khaled, and other rai stars, came to play at this festival due to the efforts of the "liberal" wing of the Algerian regime -- and particularly to Lieutenant-Colonel Hosni Snoussi, director of the state-supported arts and culture organization, Office Riadh el Feth in Algiers, who had taken Cheb Khaled under his wing. The regime's liberal wing became interested in promoting rai in the wake of a spate of unrest that erupted during the early 1980s. Most notably, the 1980 riots in Tizi Ouzou, Kabylia (the "Berber Spring"); the 1985 riots in Algiers, which broke out following rumors that housing being built for the poor would be allocated to state bureaucrats; and the 1986 student riots in Constantine that resulted in the deaths of four protesters and spread to other cities. Young Algerians played a leading role in all these protests. The liberal wing of the regime determined that, to deter further unrest, the state should focus on promoting the interests of youth and on developing the market economy. Rai was very popular with Algerian youth, and so the "liberals" determined that promoting it was to be an important element of these reform efforts. It was changes in state policy toward rai, pushed by Snoussi, that got Khaled and other rai stars onto the stage in Algiers in 1985.
  • The French government had a stake in trying to control and channel the energies of the rai scene.
  • ...5 more annotations...
  • Khaled opened his set at Bobigny with a religious song, "Sallou 'ala al-Nabi" (Blessings on the Prophet). This is also how he typically opened concerts in Algeria. This is important to underscore because standard accounts of rai music (like Eyre's) typically give the impression that there is a kind of inherent antagonism between rai artists and Islam.
  • Because rai was a badge of cultural pride for young Beurs, the French state determined that its interests lay in promoting North African Arab culture in France, rather than being an antagonist. Not just Khaled, but an array of top Algerian rai artists performed at Bobigny in 1986. Clearly the tab for transporting and putting up these stars was an expensive proposition for the French government. Moreover, because Khaled had been avoiding his military service, Col. Snoussi had to intervene with the Algerian military authorities in order to secure him a passport to travel to France.
  • That liberal elements of the Algerian state played a major role in initiating and underwriting the process whereby rai music became known around the world, and whereby Khaled became the world's best-known Arab singer, deserves to be much more widely known. (Government sponsorship and subsidies for rai came to an end, after the bloody riots of October 1988 and the state's launching of a movement toward reform and democratization.) It is remarkable success story, with significant political and cultural implications, in both France and Algeria. Col. Snoussi and his liberal associates deserve credit, as do key French actors like Martin Meissonier and Jack Lang.
  • Khaled met some criticism after recording the John Lennon song "Imagine" with Israeli artist Noa (for the European release of his 1999 album Kenza) and after performing the song with Noa at a "peace" concert called "Time for Life" in Rome in May, 2002. Khaled subsequently toured the Middle East with Palestinian-American 'ud and violin maestro Simon Shaheen and Egyptian shaabi singer Hakim. In Lebanon and Jordan he encountered campaigns to boycott his concert, on the grounds that he had engaged in "normalization" with Israel by performing with an Israeli artist and in the presence of Israeli Foreign Minister Shimon Peres. Khaled responded that Palestinian singer Nabil Khouri had also performed at the concert and that Yasir Arafat's adviser Mohammed Rashid was in attendance. The Lebanon and Jordan concerts were well-attended, despite the protests. Khaled also recorded with the Algerian Jewish pianist Maurice El Medioni on his 2004 album Ya-Rayi, but I'm not aware that any criticism was leveled against him for working with Medioni or with U.S. musicians
  • It makes more sense to speak of Khaled as a European artist who has done much to promote Arab culture in the West, rather than to frame him as an Algerian artist, the thrust of whose work is against Islamic intolerance.
Ed Webb

Sisi's final act: Six years on, and Egypt remains unbowed | Middle East Eye - 0 views

www.middleeasteye.net/...al-act-arab-spring-and-running

Egypt Sisi army military revolution protest media socialmedia corruption analysis opinion UAE KSA Libya Sudan Algeria

shared by Ed Webb on 26 Sep 19 - No Cached
  • For three weeks Sisi’s image has been trashed by an insider turned whistleblower whose videos from self-exile in Spain have gripped and paralysed Egypt in turn. 
  • Mohamed Ali is, by his own admission, no hero. One of only 10 contractors the army uses, he is corrupt. He also only left Egypt with his family and fortune because his bills had not been paid. Ali is no human rights campaigner. 
  • Egypt’s new folk hero likes fast cars, acting, film producing, real estate developing.
  • ...15 more annotations...
  • when he talks he talks the language of the street and the street listens to him. That's Sisi's problem.  
  • Most Egyptians have seen their real incomes fall, while Egypt under its IMF-backed austerity programme is racking up huge foreign debts. It was $43bn during Morsi’s presidency. It is $106bn now. Seventy per cent of taxes now goes into paying these debts off. Internal debt is over 5 trillion Egyptian pounds ($306bn).
  • Ali listed them: a luxury house in Hilmiya ($6m), a presidential residence in Alexandria ($15m), a palace in the new administrative capital, and another one in the new Alamein city west of Alexandria.
  • A report published by the World Bank in April calculated that "some 60 percent of Egypt’s population is either poor or vulnerable". 
  • Sisi  was a "failed man", a "disgrace", a "midget" who uses make up and hitches his trousers up too high, Ali told Egypt. Sisi was a con man who lectured you on the need to tighten your belt while building palaces for his wife Intissar.
  • "Now you say we are very poor, we must be hungry. Do you get hungry? You spend billions that are spilt on the ground. Your men squander millions. I am not telling a secret. You are a bunch of thieves."
  • Every Egyptian remembers the lectures Sisi gave them on the need to tighten their belts. When the IMF forced the state to reduce subsidies, Sisi’s response was: "I know that the Egyptian people can endure more... We must do it. And you’ll have to pay; you’ll have to pay," Sisi said in one unscripted rant a year into his presidency.
  • Ali’s YouTube channel has done more in three weeks to destroy Sisi’s image than the Brotherhood, liberals and leftists, now all crushed as active political forces in Egypt, have done in six years of political protest. 
  • To their credit the opposition did not crumble, paying for their stand with their lives and their freedom. To their shame the Egyptian people did not listen.
  • Sisi thinks he can ride this out, as he has done challenges in the past. Hundreds of protesters have been arrested since last Friday.
  • The initial demonstration in Tahrir Square in January 2011 was smaller than the ones that broke out in Cairo, Suez and Alexandria last Friday. They called for reform, not the overthrow of Hosni Mubarak. Last Friday, Sisi’s portrait was torn down. “Say it, don’t be afraid, Sisi has to leave!” they shouted on day one of this fresh revolt. 
  • the "opposition" is everybody - ordinary Egyptians, disaffected junior ranks in the army, Mubarak era businessmen. This is a wide coalition of forces. Once again Egypt has been reunited by a tyrant
  • unlike 2013, Sisi’s bankers  - Saudi Arabia and the UAE - have run out of cash for Egypt. Today each has its own problems and foreign interventions which are all turning sour - Yemen and Libya.
  • The steam is running out of the counter-revolution.
  • popular protest is re-emerging as a driver for change across the region. We have seen it topple dictators in Sudan and Algeria. Both have learned the lessons of failed coups in the past and have so far managed the transition without surrendering the fruits of revolution to the army. This, too, has an effect on events in Egypt.
Ed Webb

Will MBS Bankrupt Saudi Arabia? - Middle East News - Haaretz.com - 0 views

www.haaretz.com/...83-2c38-d963-a9af-fdbba6070000

KSA Saudi MBS infrastructure economy development opinion analysis diversification city Iran

shared by Ed Webb on 02 Dec 22 - Cached
  • five years in and with little progress in sight, cracks are appearing in Crown Prince Mohammed bin Salman’s flagship project to diversify the oil-driven Saudi economy. Neom’s former employees raised concerns that bringing the giga-project out of the realm of science fiction might never happen. Architecture experts have called it “insane.” Sources inside the royal circle no longer shy away from lashing out at MBS’ ever-changing ideas, “mood swings,” “terrible tempers” and fear-based leadership.
  • “The general concern is this will turn out like for the Shah of Iran, developing schemes that become incredibly detached from reality and no one will tell him to refocus,” a source familiar with the dynamics of Saudi Arabia’s royal family told me, on condition of anonymity
  • the risk of the Crown Prince ending up in an echo chamber cemented by yes-men. Power consolidation under MBS is unprecedented in Saudi Arabia’s recent history, moving the kingdom’s system from “one of consensus within the family to one-man rule.”
  • ...9 more annotations...
  • Leaks reveal insiders’ growing uneasiness, which points to the elephant-in-the-room question: Will MBS’ grandiose venture bankrupt the kingdom?
  • Saudi private investors will also be encouraged to pitch in during a potential public listing of Neom in 2024. That raises questions about how consensual this private investment will be. Indeed, Saudi Arabia reportedly “bullied” several of the kingdom’s wealthiest families to become cornerstone investors out of “patriotic duty” in the IPO of Saudi energy firm Aramco in 2019.
  • a large chunk of Saudi money carefully set aside for decades to fund the transition to a post-oil era will pay for Neom's astronomical price tag. A bet on an unproven vision
  • 60 skyscrapers that were built in Riyadh’s financial center are still standing largely empty.
  • Neom’s initial burst of economic activity, if unsustainable at a similar pace, would simply be "stealing" future economic benefits to create an illusion of growth right now
  • perhaps the motive is not sustainable growth at all, but creating what Pettis calls a "pyramid effect." This would be an attempt to copy monarchs of ancient Egypt who redistributed wealth to the population through jobs – paid laborers built Egyptian pyramids, not slaves. Although Saudi Arabia’s oil wealth is already redistributed to ordinary Saudis through public-sector jobs and subsidies, a large tranche is retained and stored in its sovereign wealth funds and U.S. Treasuries. In theory, flushing Saudi citizens with cash would stimulate the local non-oil economy. But in practice, the pyramid effect is likely to first and foremost cause economic leakages, as the kingdom imports most of what it consumes locally, including labor, despite the “Saudification” of the labor market being one of Vision 2030’s key priorities. Migrant workers account for about 77 percent of private sector jobs. At Neom, highly paid Western consultants are toiling to match MBS’ demands, and Asian low-income workers are building it, remitting Saudi money home.
  • Riyadh sweetened the project’s launch party with a flurry of social reforms, such as lifting the ban on women driving. (Saudi Arabia was the last country in the world to lift this kind of ban, and it didn’t do so as a principled stand on behalf of women’s rights.) The idea was not only creating a buzz among investors and the global public, but whipping up aspirational momentum among Saudis.
  • “Infrastructure spending is like doing lines of cocaine; you have to do bigger and bigger and bigger lines just to feel high,”
  • MBS, high on his visionary self-branding and his concentration of power, may have to pay the costs of bankruptcy – whether by admitting full responsibility or via a renewed deployment of decidedly imperious and despotic tactics to crush dissent. The latter path is, of course, what the late Shah of Iran chose, with notorious results.
Ed Webb

Is Iran on the Verge of Another Revolution? | Journal of Democracy - 0 views

www.journalofdemocracy.org/he-verge-of-another-revolution

Iran protests revolution analysis uprising

shared by Ed Webb on 10 Mar 23 - No Cached
  • the most severe and sustained political upheaval ever faced by the Islamist regime in Iran. Waves of protests, led mostly by women, broke out immediately, sending some two-million people into the streets of 160 cities and small towns, inspiring extraordinary international support. The Twitter hashtag #MahsaAmini broke the world record of 284 million tweets, and the UN Human Rights Commission voted on November 24 to investigate the regime’s deadly repression, which has claimed five-hundred lives and put thousands of people under arrest and eleven hundred on trial.
  • This is neither a “feminist revolution” per se, nor simply the revolt of generation Z, nor merely a protest against the mandatory hijab. This is a movement to reclaim life, a struggle to liberate free and dignified existence from an internal colonization. As the primary objects of this colonization, women have become the major protagonists of the liberation movement.
  • Since its establishment in 1979, the Islamic Republic has been a battlefield between hard-line Islamists who wished to enforce theocracy in the form of clerical rule (velayat-e faqih), and those who believed in popular will and emphasized the republican tenets of the constitution.
  • ...25 more annotations...
  • 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.
1 - 6 of 6
Showing 20▼ items per page