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Ten Theses on Revolutions by Mohammed A. Bamyeh - 0 views

endnotes.org.uk/...ten-theses-on-revolutions analysis opinion revolutions sociology authoritarianism change
shared by Ed Webb on 06 Jun 23 - Cached
  • As it torments what before it had appeared as solid, immovable authority, a revolution also contests established knowledge.
  • a longing is not an act, and a general condition of unhappiness does not predict any specific action
  • If revolutions could be predicted, they would never happen: the science that does this work of prediction would immediately become the science of government. The fact that regimes are always on the lookout for opposition does not mean that they know in what way they will meet their end.
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  • 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.
    • Ed Webb
      Ed Webb on 06 Jun 23
       
      wow
  • 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.
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In Libya, the U.N. and EU Are Leaving Migrants to Die as Civil War Rages - 0 views

foreignpolicy.com/...die-detention-center-civil-war Libya migrants refugees migration UN UNHCR IOM EU militias
shared by Ed Webb on 21 Oct 19 - No Cached
  • a seemingly endless series of scandals across a network of detention centers ostensibly run by the Libyan Department for Combating Illegal Migration, which is associated with the U.N.-backed, Tripoli-based Government of National Accord (GNA). In reality, many of the detention centers are controlled by militias.
  • Tens of thousands of refugees and migrants have been locked up indefinitely in Libyan detention centers over the past two and a half years, after they were intercepted by the Libyan coast guard trying to reach Italy across the Mediterranean Sea. Since 2017, the Libyan coast guard has been supported with equipment and training worth tens of millions of dollars by the European Union. This money comes from the Trust Fund for Africa—a multibillion-dollar fund created at the height of the so-called migration crisis, with the aim of preventing migration to Europe by increasing border controls and funding projects in 26 African countries
  • EU’s deal with Libya—a country without a stable government where conflict is raging—has been repeatedly condemned by human rights organizations. They say the EU is supporting the coast guard with the aim of circumventing the international law principle of non-refoulement, which would prohibit European ships from returning asylum-seekers and refugees to a country where they could face persecution
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  • In January, dozens of migrants and refugees were sold directly to human traffickers from the Souq al-Khamis detention center in Khoms, soon after they were delivered there by the Libyan coast guard.
  • Since the latest conflict began in Tripoli in April, after eastern Gen. Khalifa Haftar ordered his self-styled Libyan National Army to advance on the capital, refugees and migrants say their lives have become even worse. Detainees in five detention centers told Foreign Policy they have been forced to assist GNA-associated militias by loading or moving weapons, cleaning military bases on the front lines, and even—in a few cases—fighting with guns.
  • In July, at least 53 detainees were killed in the Tajoura detention center, in eastern Tripoli, when a bomb dropped by Haftar’s forces directly hit the hall they were locked in, close to a weapons store. Survivors accused the GNA government of using them as “human shields.”
  • while UNHCR and IOM do some important work, they are actively involved in whitewashing the devastating and horrific impacts of hardening European Union policy aimed at keeping refugees and migrants out of Europe. “They are constantly watering down the problems that are happening in the detention centers,” said one aid official. “They are encouraging the situation to continue. … They are paid by the EU to do [the EU’s] fucking job.”
  • When asked about the European Union’s role in facilitating the exploitation, torture, and abuse of thousands of refugees and migrants in Libya, EU spokespeople regularly point to the presence of the U.N. in detention centers, saying the EU is trying to improve conditions through these means and would like the centers closed.
  • While the United Nations Support Mission in Libya and the Office of the United Nations High Commissioner for Human Rights have been pointedly critical, UNHCR and IOM regularly thank the EU for funding through their social media accounts, without mentioning that the EU plays a central role in sending refugees and migrants to detention centers in the first place
  • According to Crisp, the problems include: “dependence on EU funding and inability to change EU policy; a government that is supported by both the UN and EU; weak government institutions that are closely linked to militias; desperate refugees who don’t understand why UNHCR can’t do more for them; irregular and limited access to the refugees; concerns over staff safety and security,”
  • it was clear the U.N. is “totally overwhelmed” with the situation, yet it has management who are always “on the defensive.” 
  • “In almost every country where there is an emergency there are always complaints, there are always issues and critics, but what we see in Libya is a complete mess,”
  • While UNHCR has helped 1,540 refugees leave Libya in 2019, this is only a small percentage of those stuck in a cycle between detention centers, smugglers, and the Libyan coast guard, some of whom have waited years to be considered for evacuation. In May alone, nearly as many refugees (1,224) were returned from the Mediterranean Sea and locked up in detention
  • the bombing survivor said he has lost hope in UNHCR and is ready to return to smugglers. “I will try the sea again and again. I’ve got nothing to lose,” he said, adding, “I want the world to know how people are suffering in Libya, because many people die and lose their minds here.”
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Youth, Waithood, and Protest Movements in Africa - By Alcinda Honwana - African Arguments - 0 views

africanarguments.org/...s-in-africa-by-alcinda-honwana youth politics economy Africa Tunisia Senegal generation parties
shared by Ed Webb on 17 Jul 19 - Cached
  • young Africans struggling with unemployment, the difficulty of finding sustainable livelihoods, and the absence of civil liberties
  • Political instability, bad governance, and failed neo-liberal social and economic policies have exacerbated longstanding societal problems and diminished young people’s ability to support themselves and their families
  • Many are unable to attain the prerequisites of full adulthood and take their place as fully-fledged members of society. The recent wave of youth protests can best be understood in the context of this generation’s struggles for economic, social, and political emancipation
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  • 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
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The Arab spring is still alive | openDemocracy - 0 views

www.opendemocracy.net/...arab-spring-still-alive MENA ArabSpring Libya Sudan democratization opinion
shared by Ed Webb on 27 Jun 19 - Cached
  • Some have attempted to make the Arab spring ‘unknowable’ as a socio-political phenomenon, all the better to obscure the intentions of its subjects and justify counterrevolution. But the reality is that its aims of establishing freedom and democracy in a region run by decades-old systems of tyranny exists beyond its popularly accepted timeline
  • In almost every national situation where counterrevolution has triumphed, it has been allowed to do so without any hindrance by the democratic West – in fact, in many cases it’s with direct or indirect support from it
  • There was never any true support for democracy from those who pretended to be its bastions and patrons, all while powerful foreign anti-democratic forces, such as Iran, Russia, Saudi Arabia and the United Arab Emirates, mobilised viciously on the side of counterrevolution to crush nascent democracy
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  • The proponents of democracy in Sudan suddenly found themselves up against a familiar enemy. The Transitional Military Council (TMC), backed by the UAE and Saudi Arabia, moved from a conciliatory relationship with the protesters to murdering them.
  • the TMC and its backers in Sudan know that no amount of dead Sudanese is enough for the world to do anything. All they have to do is glance over the border towards Egypt and observe as Sisi’s counterrevolutionary regime is showered with support from Europe and the US
  • To cut several long stories short, if Haftar was to take Tripoli tomorrow and overthrow the GNA, the world would not do a thing about it. In fact, Europe would rejoice, while the US, which mainly follows Saudi Arabia on these things, would likely swiftly accept the status quo.
  • though the realities of the horror of the counterrevolution are not to be balked at, the continuing situations in Libya and Sudan prove that the simple struggle for freedom and democracy persists in the region
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'Everything is stolen from us': Tunisians fight to preserve cultural heritage | PLACE - 0 views

www.thisisplace.org/i Tunisia economy crime archaeology heritage
shared by Ed Webb on 26 Jun 19 - No Cached
  • The looting of archaeological sites is a longstanding problem in Tunisia
  • Objects of significant historical and cultural value often end up on the European market and in the homes of Tunisia's rich and powerful
  • instability and chaos of conflict often provides a window for archaeological looting
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  • the authorities are getting more serious about tackling the illicit antiquities trade
  • The western region of Kasserine, where the shrine of Sidi Boughanem is located, is one of the most marginalised parts of the country - with government figures showing about one in four people unemployed, far higher than the 15% unemployment rate for the country as a whole. It is also one of the most archaeologically rich. There are four major sites located in an area of 8,000 square kilometres (3,000 square miles), and the land is peppered with architectural ruins and antique stones.
  • the sheer number of small sites makes it impossible to keep an eye on all of them
  • "There are economic reasons (for looting)," he told the Thomson Reuters Foundation in Tunis. "The blame should not be put on the people who are trying to get by day-to-day, but the persons who are furnishing these collections."
  • Ayoub Sayhi, a 22-year-old amateur filmmaker from Thala, called on the government to do more to care for the country's ancient objects. To Sayhi, the looting of Kasserine's antiquities was just another symptom of what he saw as the state's neglect of the region. "(My film) is to get the government to do something about this region because it is poor even though it is rich in natural resources," he said. "Everything is stolen from us, both in the day and in the night."
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Bringing the Economy Back Into Tunisian Politics - Carnegie Endowment for International... - 0 views

carnegieendowment.org/78345 Tunisia politics economy youth UGTT unions IMF G7 development unemployment
shared by Ed Webb on 24 Jun 19 - Cached
  • Observers have often summarized the situation in Tunisia, and the Arab world in general, as a conflict between Islamists and secularists. While the framework of an Islamist–secularist divide is not completely inaccurate, it frequently ignores more nuanced analysis and perpetuates the orientalist premise that Middle East politics should be explained by historical religious norms. In Tunisia, political Islam was marginal until the fall of dictatorship in January 2011.
  • The main demands of the sporadic protest movements before 2011 were not ideological, but called for more political liberties or an improved socioeconomic situation, as in the 2008 Gafsa uprising
  • a growing sense among disenchanted voters, youth in particular, that their standards of living would not improve no matter which party they voted for.
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  • The discourse of the union’s leadership—which calls for nationalization of major sectors and includes elements of pan-Arabism and anti-imperialist nationalism—is finding appeal among a population disenchanted with the leading parties’ ability to improve their economic situation. The union has also found natural partners in the Popular Front, a political coalition of leftists and pan-Arabists, and in remnants of the old regime, whose hybrid ideology incorporates nationalism, socialism, and pan-Arabism
  • As a structured political party with large parliamentary representation but little influence inside state institutions, Ennahda in particular has aimed to change the status quo, as its new elite within the Tunisian interior remains largely excluded from the established economic circles in the coastal cities.
  • seek the political backing of the IMF and G7 countries, who are demanding that Tunisia speed up ongoing structural reforms to the economy. However, these measures are very unpopular, reawakening old grievances and notably sparking widespread anti-austerity protests in January 2018
  • as UGTT leaders accuse Chahed and Ennahda of being manipulated by the IMF and foreign countries, the camp in power is going on the defensive. They have alternately called for negotiations, stalemate, and compromise with the UGTT, ultimately capitulating to the UGTT’s primary demand on February 7 to increase wages in order to avert the planned February 20 strike
  • The more Tunisia’s foreign partners demand substantial structural reforms, the more the current coalition will confront popular anger that puts these reforms on hold, lest the coalition provoke a larger upheaval that could topple it. This will in turn make it harder for the government to abide by Tunisia’s commitments to its international donors, at a time when it needs their support to keep a grip on power
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L'Initiative "Mouwatinoun" participera aux prochaines législatives | Webmanag... - 0 views

www.webmanagercenter.com/...ra-aux-prochaines-legislatives Tunisia civil_society politics
shared by Ed Webb on 03 Jun 19 - No Cached
  • L’initiative “Mouwatinoun” (citoyens) a fait part, mardi, de son intention de participer aux prochaines législatives à travers des listes unifiées avec les autres initiatives citoyennes
  • la dernière conférence nationale qui s’est déroulée le 26, 27, 28 avril courant à Hammamet, a permis d’identifier “les ennemis politiques”, à savoir tous ceux qui sont liés à l’islam politique, mais encore le régime déchu avec ses ramifications (Nidaa Tounes, Machrou Tounes, Tahya Tounes, Al-Moubadara, Parti destourien libre…)
  • la singularité de “Mouwatinoun” réside dans son fondement sur le principe de la démocratie participative et l’absence d’une direction centrale et d’un président
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  • Elle a indiqué que le but de “Mouwatinoun” consiste à réussir dans les prochaines législatives et former ainsi un bloc parlementaire fort représentant le citoyen et défendant ses intérêts avec pour perspective de concrétiser “l’Etat des citoyens”
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Libya's children scarred and haunted by war: 'It's all they know' | Middle East Eye - 0 views

www.middleeasteye.net/...unning-slightest-sound-5255229 Libya war health children psychology psychiatry PTSD
shared by Ed Webb on 24 Aug 17 - No Cached
  • Violent language has become the norm even for the youngest citizens. Residents fear that this could be devastating for the future of the country.Mustafa Mohamed, a father of five who remained in Tripoli throughout the conflict, is concerned that this normalisation of violence and weaponry among young children will have devastating effects on future society.“If the new generation is already thinking in terms of guns and militias by the age of seven or eight years old, then how will they be able to focus on the positive aspects of society?” he said.Residents say that children in Libya have been deprived of healthy and normal childhoods by the ongoing war.
  • On 10 August, the United Nations children agency UNICEF warned that more than half a million children in Libya need help.  More than 80,000 children have been internally displaced and migrant children in Libya are particularly vulnerable to abuse and exploitation. According to the World Health Organisation (WHO), Public health facilities have been dramatically impacted by the civil war in Libya. Forty-three out of 98 hospitals assessed are either partially functional or not functional at all due to a shortage of medicines, medical supplies and human resources.In 2013, the WHO found that there were only 12 psychiatrists in the country, with most services concentrated in the two psychiatric hospitals, situated in Tripoli and Benghazi, Libya’s two largest cities.  Resources in this field remain extremely scarce in the country, with only one percent or less of total health expenditure targeted on this sector. 
  • “So many parents bring their children in, suffering from PTSD, depression, anxiety, or sometimes undiagnosed mental health problems,” she told me.“The problem is we don’t have the provisions to deal with these issues. Most children end up seeing children’s doctors with no specialist training in psychiatry, which is a big problem,”
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