In 2019, eight years after the Arab Spring uprisings, President Béji Caïd Essebsi declared that Tunisians would commemorate the abolition of slavery on January 23 each year. It was on this date in 1846 that the then-governor of Ottoman Tunisia, Ahmad Bey, signed a decree authorizing enslaved Black people to request manumission certificates. Dating back to the medieval period, this region—like other parts of the Mediterranean and the Muslim world—had relied on the work of African as well as European enslaved men and women.
The global conversation about race and racial oppression in recent years, which has reached new levels of visibility since the summer of 2020, has emerged largely as a reaction to police violence in the United States and the work of the Movement for Black Lives coalition. Its global reverberations have often been distinct, however. Activists are not only making connections between US practices and patterns of racial oppression and those in their own countries; they are also highlighting features of racial violence that are unique to different contexts.
The dire financial and political crises in Lebanon have made migrant domestic workers even more vulnerable to abuses of the kafala system of sponsorship. Kassamali explains the history of this labor system in Lebanon and the intersecting roles of race, class, nationality and gender in the hierarchies it produces.
The groundbreaking work of the Collective for Black Iranians is the first and only effort of its kind in Iran that brings together the voices of Black and Afro-Iranians, sharing their stories and experiences to foster greater racial consciousness and combat the anti-Black racism endemic to the Iranian community. Beeta Baghoolizadeh interviewed a founding member of the Collective, Priscillia Kounkou Hoveyda, in April 2021.
Memories of enslavement are often silenced and yet suffuse everyday life in the Gulf. As governments across the Gulf Cooperation Council (GCC) countries memorialize a maritime, pre-oil Indian Ocean past as part of their nation-building projects, the Bin Jelmood House—a museum in the heart of Doha—stands as a potentially subversive space. The museum forces visitors and Gulf residents to reckon with slavery and the exploitation of labor, in the past and present. Yet the larger context around the museum begs the question: How are national imaginaries produced and deployed in the international arena through museums and heritage projects and do they illuminate or obscure historical and contemporary injustices?
How do race and racism operate in the Gulf? Neha Vora and Amélie Le Renard closely examine how the term “Indian,” as it is used in the United Arab Emirates, refers to much more than national origin. They trace the role of colonialism, capitalism and the state in creating “Indian” as a racialized category in contrast to an imagined pure Gulf Arab identity. Attempts to police the boundaries between citizens and non-citizens obscures the Gulf’s truly multicultural and multiracial history and present.
Alex Lubin interviews Ussama Makdisi about his work on sectarianism and coexistence in the Middle East, the subject of his most recent book. Makdisi also addresses the role of race and colonialism and explains the importance of seeing these ideological formations in historical and geopolitical context. Forthcoming in the next issue of Middle East Report, “Race—Legacies and Challenges.”
But what exactly do these terms of race and racism, so omnipresent in the public realm today, mean in the context of the Middle East and North Africa? This question does not have a single answer. Race and racism may seem like universal categories that unite people globally, but they are instead deeply rooted in particular and regional histories. Racial formations are always historically specific and grounded in forms of economic, political and social power—no one theory of race can encapsulate its varied experiences.[
How do race and racism operate in the Gulf? Neha Vora and Amélie Le Renard closely examine how the term “Indian,” as it is used in the United Arab Emirates, refers to much more than national origin. They trace the role of colonialism, capitalism and the state in creating “Indian” as a racialized category in contrast to an imagined pure Gulf Arab identity. Attempts to police the boundaries between citizens and non-citizens obscures the Gulf’s truly multicultural and multiracial history and present.
Alex Lubin interviews Ussama Makdisi about his work on sectarianism and coexistence in the Middle East, the subject of his most recent book. Makdisi also addresses the role of race and colonialism and explains the importance of seeing these ideological formations in historical and geopolitical context. Forthcoming in the next issue of Middle East Report, “Race—Legacies and Challenges.”
MERIP editors interview Evren Altınkaş, a Turkish scholar who was pushed out of his academic position by his university’s administration as a consequence of participating in the Gezi Park protests of 2013. Altınkaş discusses his work on the intellectual tradition in Turkey, the role of the ruling AKP party in society and the challenges he and other academics face.
Begüm Adalet reviews Burak Erdim’s “Landed Internationals: Planning Cultures, the Academy, and the Making of the Modern Middle East.” As in past decades, universities in Turkey are venues of contestation between authority and resistance, with the government imposing its singular vision of a “pious, homegrown, national youth” on a diverse student body. Erdim’s book is the story of one such institution, the Middle East Technical University (METU) in Ankara, which was an iconic site of leftist student mobilization and anti-US protests in the late 1960s and early 1970s.
In the midst of deepening political and economic crises, the recent assassinations of two intellectuals—Hisham al-Hashimi in Iraq and Lokman Slim in Lebanon—have shaken the popular protest movements that are pushing for fundamental change in both countries. Haugbolle and Andersen consider the consequences for those who challenge the status quo of government corruption and crumbling public services, both in the streets and through documentation and scholarship.
Aslı Iğsız discusses her book Humanism in Ruins, which examines the long-lasting impacts of the 1923 Greek-Turkish Population Exchange Agreement. Challenging the common portrayal of the population exchange agreement as a success story, she unveils how the discourses of liberal humanism and coexistence went hand in hand with a biopolitics of segregation. Her research also offers fresh insights into today’s discriminatory policies both on the national and international level.
Morocco’s massive Noor solar energy project is not only generating electricity. Based on her fieldwork and interviews, Zakia Salime explains how the extraction of land, labor and water by the Moroccan Agency for Sustainable Energy is intertwined with development programs, farming initiatives and job expectations that are shaping quotidian life and gender relations in the surrounding villages. Forthcoming in MER issue 298 “Maghreb From the Margins.”
The Syrian poet Osama Esber presents three new poems that grapple with the reverberations of living through the current global pandemic. Written in Arabic, they are accompanied by Lisa Wedeen’s English translation and introduction.
Fruzan Afshar traces the contested politics and complex law of setting the minimum wage and cost of living figures in Iran. She shows how Iranian labor activists are making innovative use of the state’s labor laws to secure political inclusion and a platform to voice demands.
Laleh Khalili draws on memories from childhood, her experience of leaving Iran and her ongoing interest in cooking to review a series of classic and contemporary Iranian cookbooks. Through them she reflects on the politics of identity in the Iranian diaspora and the global circuits of foodways reflected in Iranian regional cuisines.
The regime’s narrative of infection, disease and germs is symbolic and constituent of its internal logic. Using the metaphor of illness, the state justifies killing dissenters (labeled terrorists) by portraying them as germs that must be eradicated in order to ensure the survival of the country as embodied in the Syrian regime. All the while, the suffering of civilians is rendered invisible.
Humanitarian medical aid was developed to provide life-saving assistance to populations suffering from war and disease. What happens when this model is applied to help those living under occupation and coping with chronic deprivations and long-term siege conditions? Osama Tanous, a Palestinian pediatrician in Israel, recounts how he saw the logic of medical aid shattered during trips to Gaza and reflects on the limits of humanitarianism. Forthcoming in MER issue 297 “Health and the Body Politic.”
