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State officials claim that by restructuring State Security, now renamed the National Security Agency, some changes have been achieved. The Ministry of Interior declared that those transferred from State Security to the new agency werenot only chosen just for their efficiency, but also because they were cleared of any minor or major human rights violations during their work under the previous regime. Younger officers were selected and those involved in torture were offered early retirement packages, according to a National Security officer.

the Italian government offered to sign a debt-for-development agreement with Egypt, specifically offering police training in exchange for reduction of debt. However, Italy’s police is reputed to be among the most brutal in Europe

The Muslim Brotherhood has made inroads into some ministries (not for the first time: in the 1960s, some members had been allowed, as individuals, ministerial positions). It should be of little surprise that these include the ministries of housing and education - institutions whose role is to provide services, something in which the Brotherhood has some experience.

the beginning of a shake-up of the manner in which politics have been codified for the past 60 years, with myriad actors trying to adapt to this change - and salvage what they can from the old power structure at the same time

blame falls first and foremost to the military's handling of the post-Mubarak period, the greed and other failings of his Muslim Brothers and other political parties, and the inability of revolutionaries to turn their symbolic capital into a political vision. The present situation is also a reminder of how "sticky" bad old habits of governance in Egypt are, and the extent to which the question of why the country was so badly run for so many years extended far beyond the dull rule of Hosni Mubarak.

a Brother now heads the information ministry, a costly behemoth whose reform is one of the biggest headaches of post-Mubarak Egypt. That the media is on a warpath against the Brotherhood has been a refrain of its members; perhaps they hope to better control it. But the loyalties of Egypt's state media are divided; its multiple organs now have different masters. And, for the printed press in particular, the new minister will have to face the politically influential Journalists' Syndicate

There will not be a political Islamist in control of either endowments or state mosques

In a sense we've now seen a return of real politics, unmediated by the micromanagement of security officials

Gebril stated that in Egypt constitutions were conventionally drawn by government appointed commissions and approved by the public in a referendum. However, for this to function well today, he argued, it was crucial to inform the public. Gebril purported that Islam did not reconcile with secularism. The moderator, Huveydi, challenged Gebril’s statement and indicated that it was possible to make secularism and Islam congruent as it was the case in Turkey. Gebril argued that the principles needed to accomplish a real democracy were present in the traditions of Egypt and Islamic world.

underlining the weaknesses of the characteristics of representative democracy of the 1924 constitution stated that the tutelary approach of 1960s was fortified with the 1982 Constitution. The present constitution could not meet the demands of the society

in Egypt and what needed to be discussed today was the role of military, place of religion and especially the balance of powers.

since it could not be based on one group’s interests and opinions, it had to be structured in a way that would include and protect minorities in the political mechanism. Stating that secularism did not always bring democracy, it was argued that the important thing was the presence of democracy and that ways to reconcile universal values with local conditions had to be sought without resorting to reactionarism..

more towards strengthening the democratization process in Turkey, and he argued that this approach carried the potential to reverse the homogenous nation building process, decrease the power of tutelage regime and widen the political field. Ete concluded his analysis with two observations: 1. Turkey’s history of democracy was full of instances in which the authoritarian regime regenerated itself. 2. Decisive steps must be taken in the struggle for democracy

Abd Rabou specifically emphasized four different dimensions of the change in Egypt: democratization; institutionalization and formation of democratic organizations; free elections and the transformation of political culture

Demirel, who found the simplification of arguments to to authoritarian regime vs. democratic public problematic, argued that the authoritarian tendencies of the public also had to be heeded. Demirel argued that the advances made in civil-military relations in the recent years were not yet solidified in the political life and a regression back to military rule was still a possibility.

Reiterating that the retreat of the military did not necessarily signal the end of the tutelage regime, Demirel argued that it was still probable to regress into complete tutelage especially in the context of the Kurdish problem. He ended his speech by issuing a warning against the threats to civil rights and freedoms from the political powers.

this revolution toppled the foundations of the Sykes-Picot order. He objected the perceptions of the revolution as the new Sykes-Picot order. In other words, he opposed the idea the revolution and its aftermath were imposed on the region by external powers. He insisted the post revolution was a period in which the region decided on its own fate in accordance with the changing dynamics. In parallel to other participants, he argued this was the first time an Arab individual claimed his own destiny. He further claimed that in this process, in which the driving force is a quest for dignity, regional politics will be determined by internal dynamics and stated that the region will be changed to the extent the revolution maintains its momentum.

Iran and Turkey were the beneficiaries of this new order.

in both Turkey and Egypt an approach that perceived the making of the new constitution as an instrument to limit the power of the ruling regime instead of a process that reflected the current distribution of power in the country

such a constitutional culture and such a constitutional system that protects human rights by striking a balance between universal and local values will contribute to the resolution of minority problem in Egypt and identity issues in Turkey.

you could see the strain of the movement. He looked tired and stressed and he spoke of a growing sense that the movement is struggling to affect change, not play politics. Maher was criticized when it was learned that he hired a Beverly Hills public relations firm to represent the movement. He and his wife have a newborn who arrived just after the revolution, their second child, and he said he was struggling to balance his family, his work as an engineer with his dedication to being an activist

The Brotherhood clearly has wide appeal in Egypt's largely traditional society. But there is a youth movement within the Muslim Brotherhood that has grown impatient with the old guard, like El-Erian. The Egyptian Current Party is a small faction that includes maverick youth leaders of the Muslim Brotherhood, including Abbas. The parliamentary candidate they plan to field is Islam Lotfi

I think I feel like a lot of Egyptians that we are going through dramatic change and we are unsettled by it and we are trying to cope in our own ways ... It is like the whole country is experiencing trauma. "We were so elated by the fact that Mubarak had to step down, but we all get pretty quiet and even a bit down when you think about how long it is going to take to bring real change, and how much real hard work there is ahead," she said. "How do we do that?" she asked, as protesters left the square in the fading light to get home before nightfall. "I think it is the question we are all asking ourselves."

young Africans are living in waithood

a growing number of young men and women must improvise livelihoods and conduct their personal relations outside of dominant economic and familial frameworks

their sense of being “˜trapped’ in a prolonged state of youth

recent protest movements, led mainly by young people, stem directly from the economic and social pressures they suffer, and from their pervasive political marginalisation

Young activists appear to be struggling to translate the political grievances of the protest movement into a broader political agenda. Clearly, they seem to be more united in defining what they don’t want and fighting it, and much less so in articulating what they collectively want

interviews I conducted with young people in Mozambique, Senegal, South Africa, and Tunisia, between 2008 and 2012, which resulted in my two most recent books: The Time of Youth: Work Social Change and Politics in Africa (published in August 2012 by Kumarian Press in the USA), and Youth and Revolution in Tunisia (published in June 2013 by Zed Books in the UK)

there is scepticism among youth that growth alone, without equity, will bring the solution to their problems

In Dakar in June 2011, rallying around the movement Y’en a Marre! (Enough is enough!), Senegalese youth came out to the streets, clashed with police, and managed to stop the approval of constitutional amendments that would benefit former president Wade. Galvanized by this victory, and using the slogan “Ma Carte d’Electeur, Mon Arme“ (my voting card, my weapon), the young Senegalese helped to remove Abdoulaye Wade from office in February 2012.

Young Africans constitute a disenfranchised majority

Liggey, which means work in Wolof, the national language of Senegal, is celebrated as an important marker of adulthood. The ability to work and provide for themselves and others defines a person’s self-worth and position in the family and in the community. Yet, the majority of young people in Senegal and elsewhere in Africa are unable to attain the sense of dignity embedded in the notion of liggey.

African societies do not offer reliable pathways to adulthood; traditional ways of making this transition have broken down, and new ways of attaining adult status are yet to be developed

a liminal space in which they are neither dependent children nor autonomous adults

Waithood also evidences the multifaceted realities of young Africans’ difficult transition to adulthood, which goes beyond securing a job and extends to aspects of their social and political life

Ibrahim Abdullah (1998) and Abubakar Momoh (2000) have pointed to the use of the vernacular term youthman, in many West African countries, to describe those who are stuck in this liminal position

youth as a socially constructed category defined by societal expectations and responsibilities (Honwana and De Boeck 2005)

While Singerman’s usage of waithood suggests a sense of passivity, my research indicates that young people are not merely waiting, and hoping that their situation will change of its own accord. On the contrary, they are proactively engaged in serious efforts to create new forms of being and interacting with society. Waithood involves a long process of negotiating personal identity and financial independence; it represents the contradictions of a modernity, in which young people’s expectations are simultaneously raised by the new technologies of information and communication that connect them to global cultures, and constrained by the limited prospects and opportunities in their daily lives

Although women are becoming better educated and have always engaged in productive labour alongside household chores, marriage and motherhood are still the most important markers of adulthood. While giving birth may provide girls an entry into adulthood, their ability to attain full adult status often depends on men moving beyond waithood (Calví¨s et al. 2007)

Although growing numbers of young people are completing secondary school and even attending university, the mismatch between educational systems and the labour markets leaves many unemployed or underemployed; they are pushed into the oversaturated informal economy or become informal workers in the formal sector (Chen 2006

Young Senegalese and Tunisians employ the French term débrouillage, making do

in the realm of improvisation, or “making it up as you go along,” and entails a conscious effort to assess challenges and possibilities and plot scenarios conducive to the achievement of specific goals (Vigh 2009)

young women and men in waithood develop their own spaces where they subvert authority, bypass the encumbrances created by the state, and fashion new ways of functioning on their own. These youth spaces foster possibilities for creativity; and as Henrietta Moore puts it, for self-stylization, “an obstinate search for a style of existence, [and] a way of being” (Moore 2011: 2). The process of self-styling is made easier by cyber social networks such as YouTube, Facebook, Twitter and Instagram.

these new “˜youthscapes’ (Maira and Soep 2005) resemble Michel Maffesoli’s notion of “urban tribes,” understood as groupings that share common interests but whose association is largely informal and marked by greater “fluidity, occasional gatherings and dispersal” (1996: 98)

Waithood constitutes a twilight zone, or an interstitial space, where the boundaries between legal and illegal, proper and improper, and right and wrong are often blurred. It is precisely at this juncture that young people are forced to make choices. Their decisions help to define their relationships towards work, family, and intimacy, as well as the type of citizens they will become. Rather than being a short interruption in their transition to adulthood, waithood is gradually replacing conventional adulthood itself (Honwana 2012).

growth alone, without equity, will not guarantee social inclusion and better lives for the majority of the population. Indeed, young people rebel against the widening gap between the rich and the poor, and the rampant corruption that they observe as elites enrich themselves at others’ expense

Young Africans today are generally better educated and more closely connected with the rest of the world than their parents. The young people I interviewed did not seem like a “˜lost generation’ nor did they appear apathetic about what is happening in the societies surrounding them. They are acutely conscious of their marginal structural position, and no longer trust the state’s willingness and ability to find solutions to their problems. In their shared marginalisation, young people develop a sense of common identity and a critical consciousness that leads them to challenge the established order (Honwana 2012, 2013).

Asef Bayat calls these dispersed actions “˜non-movements,’ which he describes as “quiet and unassuming daily struggles” outside formal institutional channels in which everyday social activities blend with political activism (2010: 5)

Young activists find themselves more divided; the broad unity forged during street protests dissipates as they struggle to articulate a new common purpose and to define a new political role for themselves

In the aftermath of street protests, young people appear to be retreating back to the periphery of formal politics, into their “˜non-movements.’

Today, the divorce of power from politics is deepening because power is being seized by supranational finance and trade corporations and by transnational organised crime syndicates. Devoid of power, politics remains localised in the nation state and responds to the interests of supranational powers rather than to the will of the people. In this sense, “˜sovereignty is outsourced’ and democracy becomes a charade, as politics has no power but instead serves power.

Aditya Nigam points to the current crisis of the “˜political’ and suggests that in the wake of the North African revolutions, these societies are “living in an interregnum when the old forms of politics have become moribund and obsolete but new ones have not yet emerged … Something, clearly, is waiting to be articulated in this relentless refusal of the political” by the younger generation (2012: 175).

In Tunisia, young activists are enjoying the freedom of independent civic and political engagement following the revolution, as these were banned under the old regime. But at the same time, their disappointment with party politics makes some young people turn to politicized forms of Islam. For example, the famous rapper of the revolution, “˜El General,’ is today an advocate for the instauration of Sharia law, and the lyrics of his latest song, titled “I Wish,” call for Tunisia to become an Islamic state. Indeed, young Islamists who joined radical Salafist groups believe that Sharia will be the solution to their problems because, as some of them put it: “Sharia is not politics, but a whole way of life, with its laws and its science.”

In Senegal, the Y’en a Marre activists pride themselves on being non-partisan and vow to work towards making politicians accountable to those who elected them

a “˜New Type of Senegalese’ described as: one that is more socially and politically conscious, assumes her/his responsibilities as a citizen, and fights for the well-being of the Senegalese people

my young interlocutors seem to believe that it is possible to achieve fundamental change outside of dominant political structures, even if they have not yet fully articulated how to do so

just like regimes, the revolutionary explosion often catches the committed revolutionary by surprise: the teeming masses rose up earlier or later than expected, they moved not by the book and not according to plan, but as a detonation in the normal flow of time.

In 2011, there was no plan for revolution, anywhere, when a whole world region went up in flames after a poor street vendor in a marginal town in Tunisia self-immolated. Nor was there a plan for the great Palestinian intifada of 1987, when a street collision resulted in the death of four Palestinian workers. While both spectacular revolts that followed could be explained by years of insufferable indignities preceding them, there was no specific reason that a specific indignity on a specific day would unsettle the mighty repressive norm that, by then, had seemed everlasting.

Like the 2011 uprisings, the 1987 intifada erupted when there was no hope, no resources at hand to encourage hope, and at a point when rational, realistic minds posited hopelessness as the solid structure of the world.

every revolution gives birth to its own intellectuals, especially where the existing intellectuals refuse to acknowledge its profound originality, and stick to their old system of thought that had predicted either the absence of revolution, or one of a very different character than what came to be. Thus every revolution brings its own knowledge with it; it does not follow an established science.

What comes out in the immediate aftermath of every revolution is not necessarily a new or better system. Before anything else, what comes out is an educational experience, even when a revolution appears to have failed.

Everyone is then encouraged to forget the revolution, to turn attention to what should come next, before they could reflect on how they had managed to unleash a revolution to begin with.

Revolutions are therefore not simply events in time. The last thing they change is the political system, the first thing they change is the culture.

asking questions that yesterday were not even known to be questions

Rare are the revolutions that do not result in books written about them; poems composed in their honor; art that provides them with continuing presence; commemoration that remind of their best hopes; interpretations that establish them as inescapable heritage

the less visible, but more pervasive social traces (ordinary dialogues, new friendships, ongoing thoughts), that revolutions leave behind in their aftermath.

a revolution proceeds as a general invitation to creativity, then lives on as emergent culture--thought, questions, arguments. As it gains expressive maturity and a self-bestowed right to presence, this culture, diverse as it may be, marks the onset of the next round of social transformation

The psychology of the moment is one of elevated spirit, extraordinary time, unusual solidarity, will to sacrifice, interruption of norms, license for originality that may appear unlimited. The aftermath of that moment is typically one of Realpolitik, rational calculations, instrumental thought, power struggles, more ordinary politics. And precisely in that re-emergence of quotidian time there will be much pressure to forget the revolution, long before the counter-revolution has performed any of its tricks.

What we call “education” flowing out of a revolutionary moment is an education that begins from the senses, is felt in the body as energy, in the mind as epiphany, in the soul as “the people”—an abstraction that for a moment becomes concrete, because it has become the person.

The move away from exploring the source and promise of such novelty, and back into the more ordinary, more familiar psychology of “realism,” encourages thinking of the revolutionary act as no more than means to ends.

Ordinarily, epistemological imperialism tends to be a practice of an established mighty authority that, by virtue of its longevity or scope of its power, has become too confident of itself. But epistemological imperialism may also be a practice of opposition that, from long life under a certain power, could only think of revolution as an expression of a right to the same power.

To their participants, a revolutionary gathering exceeds any single demand: it addresses a felt need for a total social renewal. The mission then seems greater than simply replacing one ruler by another. At that moment, the ordinary person is in the revolution precisely because that is where she is not being ruled. There, she finally discovers what seems like an inborn, organic capacity to act as a sovereign agent: without instructions, without authority, even without a guiding tradition.

This total spiritual condition suggests to everyone involved that the revolution is greater than any particularism. The consciousness of totality makes its appearance as a sudden revelation, comparable to prophetic vision: the moment when a hitherto unseen truth illuminates the whole existence

This explosive spirituality resides in the necessity of doing what must be done, with only imagination, rather than plan

another major question rears its divisive head: have we really overthrown the regime? To answer this, we realize that in our temporary unity, we avoided this question too: what was the regime? That we need now to know, because the answer will help us have some plan as to where to go from here, to determine how much of “the regime” is gone and how much still needs to be uprooted so as to arrive at the “goals of the revolution.” For some revolutionaries, the regime was simply the head of the regime. For others, it was an entire corrupt class surrounding it and benefiting from it. For others still, the regime is everyday life—the rotten head has infected all of society, and caused all society, its mores and social relations, to become equally rotten. For those, that society, too, needs to be overthrown. The old society, all of it, was “the regime.”

In an unjust world, there are always alternatives to revolt: the idea of fate; personal hedonism; intellectual immersions; criminality; clannish solidarity; the morality of fortitude; mind altering substances; soothing rituals; suicide; nihilism; graduate study. A revolution, therefore, is always a choice among other choices.

The revolutionary decision therefore is a choice to disregard reality and realism. It is a choice to act as an agent, to act freely and to feel freedom not as a theoretical principle, but as a new force that is itself creating this new person doing what a day before the revolution seemed to be outside of all realism. Revolutions, therefore, are primarily decisions against realism, and as such they create the free person who undertakes them and, in the process, empirically verifies a principle that previously had lacked credibility: that a different world is possible.

A common strategy of betrayal takes the form of the monopoly of memory. Monopoly of memory means that the revolution, along with its memory or heritage, has become monopolized by one faction against all others. In this case, those who see this betrayal will say that the “goals of the revolution” have been abandoned, or that the revolution has strayed from its path. But revolutions may have as many goals as they have revolutionaries, and consequently as many imagined pathways. Here, “betrayal” will be seen in someone’s choice to highlight one goal and disregard another, in someone’s feeling that a preferred path was not taken, even though it could have been, or that the revolution has stopped short, when it could have gone further.

the greatest enemy of all revolutions is forgetfulness, because it attacks the core of the revolutionary experience: how it defied odds, reality, rationality, and all that had seemed ordinary, solid and eternal

the revolutionary pattern of each era corresponds to where power has become porous then

The Arab uprisings of the current era, namely those of 2011 and 2019 (but not the civil wars that followed), reveal shared patterns: they all start out first in marginal, neglected areas, from which they migrate into the well-fortified center. They rely on spontaneity as their art of moving, not on organization, structure, or even a plan. They are suspicious of vanguardism, and seem to intuitively reject any strong idea of leadership. They prefer loose coordinating structures, and “coordinators” emerge as a new revolutionary species, indicating that revolutions now need sharing of information more than centralized guidance. They operate largely at a distance from political parties, and in fact give rise to no party that can claim to represent or embody the revolution. The agent of the revolution and the maker of history is the ordinary person, not the savior leader.

those revolutions spoke in the name of a vague and large entity called “the people,” not of any sub-group, class, tribe, sect, or even the “meek of the earth.” That generality expressed their character as a meeting place of all grievances.

The regime did not know any game other than that of the established system, and thought of the revolution as a passing noise that will dissipate in due time. The main mode of governing had become autocratic deafness, across the entire region.

the counter-revolution already knows that repression alone would be unable to save it from revolution. Thus it needs to fortify itself against the nascent revolutionary culture by promoting counter-revolutionary culture, aimed at the spirit of the revolution. For example: in place of the ordinary person, counter-revolutionary culture elevates the savior leader as the only worthy maker of history; in place of the belief that had emerged in the revolutionary moment of “the people” as an enlightened and noble body, counter-revolution fosters an image of peoplehood as a savage, illiterate mob, to be feared and policed, rather than provided with freedom and entrusted with capacity.

Culture and ideas, therefore, become central battlegrounds in the age of counter-revolution

Just as in the Arab case, where the revolutionary wave met counter-revolution, so did the global wave meet a global counter-wave. Both took place across dispersed geographies, indicating that like the revolutionary wave, the counter-revolutionary wave was inspired by a spreading feeling of threat or creeping disorder. The rise of an inter-linked right-wing populism globally after 2011 may indeed be an expression of a learning process of reaction, indicating the seriousness with which the revolutionary, or at least transformative, challenge was taken. And just as in the Arab case, the global counter-revolution learned from its encounter with revolution, real or imagined, that the old order must be defended in more authoritarian ways in the realm of policing and law, and more vigorously in the realm of ideas and culture.

The revolution was not just a surprising event, but an addition to the known facts of existence. And what was most certainly new here was the capacity to revolt, not what came next. That capacity was what the revolutionary moment had demonstrated.

The universal is always imperialistic when the only knowledge sought through it is confirmatory rather than transformative knowledge.

Discovery, therefore, has from the point of view of epistemological imperialism only quantitative rather than qualitative promise: it adds more of what I already know, not more to what I know.

there was a revolutionary person residing deep inside the conformist, traditional person one had seen earlier. If we do not know how to see that hidden person, we will not see the revolution.

Numbering at least 468,000 men - officials refuse to give the exact number saying it could hurt national security - Egypt's combined army, air force, air defense command, navy and paramilitaries make up the largest military force in the Arab world. More than half of those in uniform are conscripts.

One of the keys to the military's power is its grip on business, which was strengthened after Egypt's 1979 peace deal with Israel. Under that accord, the military had to shrink its forces. But instead of sacking hundreds of thousands of men, commanders opened factories to employ them. Those plants now produce everything from components for ammunition to pots and pans, fire extinguishers, and cutlery. The military also runs banks, tourism operations, farms, water treatment plants, a petrol station chain, construction firms, and import companies.Businesses owned solely by the military are exempt from tax, and often built on the backs of poorly paid conscripts, who make between $17 and $28 a month, although they are fed by the army and receive basic medical help. "A conscript goes into the army less for training, and more for working in one of the military factories or business schemes,"

the military establishment is likely to retain significant powers, no matter who wins the two-round presidential election

the armed forces have de facto control over all unused land in Egypt, or about 87 percent of the country

Many soldiers feel the U.S. money benefits American arms manufacturers and forces Egypt to buy outdated weaponry. Egypt, they say, needs to be able to make its own money to advance.

"The armed forces will not allow any interference into its business projects. This is a matter of national security," said Nasr.

"Previously the military budget was subject to specific laws and was not in any constitution," said General Mamdouh Shahine, who is responsible for legal affairs on the Supreme Council of the Armed Forces, which has run Egypt since Mubarak's ouster. "But now we want to bring it under the new constitution to ensure stability. By adding budgetary clauses to the constitution, I am simply asserting a reality that has existed for a long time. What is the problem with that?"

The spark for the soldiers' rebellion in Alexandria was a brutal episode in Cairo. On October 9 last year, a group of Coptic Christians converged on Cairo's television station to protest at the burning of a church. In a neighborhood called Maspero, the protesters clashed with soldiers; about 25 civilians were killed.The army says soldiers were also killed in the violence. The lieutenant colonel with direct knowledge of the rebellion at the Air Defence Institute said one officer and 22 soldiers died. Those who survived were seriously injured and some were disabled, according to a source at the military judiciary. Among other things Air Defence Institute officers demanded was financial compensation for the families of those dead.

There are also problems with training, which four senior officers said was evident in the poor handling of tanks and armored personnel carriers on the streets during last year's protests. At Maspero, inexperienced soldiers in charge of armored carriers injured protesters inadvertently, one recently retired general responsible for devising training systems for the military said.

"stay away from politics or organized religion, don't outshine your commander, don't think about improving the system."

While most soldiers and officers are religious, the military does not allow religious organizations to set up within its ranks.

"You must remember that at the end of the day, the army is patriotic," said the colonel. "Many of the rank and file refuse to rebel because they feel the country depends on them and they are the last institution standing. They want change but they would rather wait until a civilian government is formed."

n. I have not yet seen any Brotherhood comment on the new law, which Al Akhbar describes as merely a draft approved by the cabinet.

potentially troublesome restriction lies in the apparently innocuous phrase “social peace”, which in the 1970s was clearly understand as directed against any attempt to seek recognition for a communist party, on the strange grounds that communism is more of a threat to “social peace” than other political ideologies

If the military council approves this law, the extent of change will depend to a large degree on the good will of the regulatory committee

Essebsi's movement has scared both liberal secularists and Ennahda supporters alike.  A return of the crooked, corrupt, and cruel former regime is everything that they fought against -- not just in the past 2 years, but in the last 30 years. While Ennahda will point to the abuses against Islam, and secular liberals will point to the harassment of human rights activists and infringements on freedom of expression, both will point to the ultimate failure of the Bourguiba/Ben Ali experiment to bring real progress to many parts of Tunisia. While visitors to Tunisia's coastal areas can see the development and progress of the last 50 years, it takes only a few minutes to get to villages that remain poor, backwards, and lacking in any opportunities to progress. They will point to the promises of Ben Ali to provide education and work, even while the educational system declined and job opportunities dried up. They will point to the fact that closer relations with the west only brought tighter visa restrictions and low-wage jobs.

Some have pointed to Mustapha Nabli, who has links to the former regime, but spent the last 12 years at the World Bank prior to coming back after the revolution to lead the Tunisian Central Bank. He is well respected in international circles and has already engaged in fierce debate with the coalition government over the central bank's independence, and as a result has received open calls for his sacking by President Marzouki himself. Others have cited Taieb Baccouche, a former labor and human rights leader, who most recently served with Essebsi as Minister of Education in the transition government. He has been making the rounds in Tunisian media on behalf of the Call.

the CPR and Ennahda have proposed legislation that would limit RCD participation in any future government. While political activists in Tunisia have long regretted the relative immunity granted to the former regime officials, many Tunisians continue to place the blame firmly on Ben Ali and his family. Essebsi has capitalized on this sentiment by stating that these proposals are anti-democratic and would only further polarize a society that needs unity. Nevertheless, with control over the government and the assembly, the coalition could tighten the rules to make it difficult for the Call to field candidates

The work for Essebsi's movement will be able to convince Tunisians that they can keep the gains of Tunisia's independence leaders while upholding the values of the revolution. For Tunisia's secular left, the Call represents an opportunity to join a party that may have real traction with ordinary Tunisians, but also signifies a capitulation for what many have worked so hard to change. Like in Egypt, the rise of two conservative parties (the Islamists and the Call) is a disappointment to those who fought for human rights and civil liberties. At the same time, in this conservative society it is hardly surprising that the debate is characterized by what kind of conservatism Tunisians will choose between

the humanitarian situation became catastrophic. Violence broke out in many governates, including clashes between government forces and tribal leaders in the capital and escalating violence between government forces and extremists in the Abyan governate. With the situation deteriorating drastically, the international community slowly ratcheted up pressure

on November 23, given one final ultimatum by the Security Council, Saleh signed the plan whereby he will remain honorary president but will delegate his powers to his deputy, Abd-Rabbu Mansour al-Hadi. Under the plan, the latter will work to form a new government with the opposition, with elections intended within three months

in Yemeni politics, signatures are much easier to put on paper than they are to abide by

the fall of a dictator is only the start of a revolution