Recent research in Egypt demonstrates how trauma can be (and has been) weaponized as a counterrevolutionary strategy by military and political elites who seek to maintain and strengthen their economic and political power.
Saudi Arabia’s illicit infiltration of Twitter turns out to be only the tip of the iceberg of regional regime’s efforts to wrest control of political discourse on social media.
In response to multiple waves of protests, including a surge of protests in 2019, the Jordanian state has worked hard to establish and enforce five red lines for the protests not to cross in order to rein in the potential impact of unified protests across the kingdom.
In order to broaden our frameworks for thinking critically about the new round of uprisings, MERIP editorial committee member Jillian Schwedler asked a number of critical scholars for their perspectives on how we should be thinking about regional protests and what is often overlooked or misunderstood.
Dhiban shares with much of rural Jordan a long history of seismic societal shifts and gradual economic marginalization. This history forebodes continued unrest in underdeveloped areas as long as economic problems remain unaddressed.
But protesters have not gone home, and many have vowed to stay until the underlying structure of rule in Algeria changes and its ruling elite–known as Le Pouvoir (the power)–are expelled from power. The protesters are demanding that an entirely new system–which some call a new revolution–be put in place.
This uprising is demanding justice beyond sectarian, class, religious or cultural divides. In the clarity brought about by the uprising, the regime’s politics of division has been challenged by the uprising’s politics of solidarity.
Mücella Yapıcı is an architect and activist, known for her work against urban renewal projects and environmental destruction in Turkey. She is the secretary and spokesperson of the activist group Taksim Solidarity, which was one of the leading organizations during the June 2013 Gezi Park protests. MERIP editorial committee member Elif Babül spoke to Yapıcı on June 22, 2018 in Istanbul at the Union of Chambers of Turkish Engineers and Architects, shortly before the 2018 presidential elections took place. The interview has been edited and condensed for publication.
By forging a regional alliance aimed at confronting Iran and its allies, the new coalition of the US, Israel and allied Sunni Arab regimes intend to relegate the Palestinian issue to collateral damage in order to succeed.
On August 12, 2017, more than 1,200 people gathered in Chicago to bid farewell to Rasmea Odeh, a Palestinian-American community organizer facing deportation due to US government efforts to repress struggles for social justice and support for Palestinian freedom. At the gathering, Angela Davis honored Rasmea’s lifelong commitment to revolutionary struggles against racism, Zionism and imperialism. A week later, Kristian Davis Bailey, a Detroit-based activist with the Black4Palestine network, stood outside Rasmea’s sentencing hearing with banners that declared: “From Assata to Rasmea, We Fight for Freedom/Hurriya.”
In 2015, Tunisia’s President Beji Caid Essebsi proposed a draft economic reconciliation law to forgive graft and other corrupt acts committed by civil servants and businessmen under the regime of ousted president Zine El Abidine Ben Ali in exchange for closed-door confessions and return of ill-gotten gains. Such economic crimes were a major trigger of the 2010-2011 protests that led to the Tunisian revolution—and Essebsi’s bill provoked a powerful response, a campaign called Maneesh M’sameh (I Will Not Forgive). The campaign’s initial goal was to protect the integrity of investigations of economic crimes by the Truth and Dignity Commission (L’Instance Vérité et Dignité), created in the summer of 2014.
The University of Toronto is not known as a particularly progressive institution. Like many universities, it has adopted neoliberal thinking and practice, becoming part of Academia, Inc. But two seemingly unrelated events during the 2014-2015 academic year showcased the increasing political activity of the school’s graduate student body.
Yemeni-American activist Rabyaah al-Thaibani was born in Ta‘izz, Yemen’s largest city, in 1977. She moved to the United States as a child to join her father, who was working nights cleaning office buildings in Manhattan. She grew up in Brooklyn, attended Columbia University and since has worked in community development in New York City. In 2011, she helped establish the Yemeni-American Coalition for Change, and in February 2017 worked to bridge Yemeni and American concerns by co-organizing the Yemeni bodega strike, mounted in protest of President Donald Trump’s first attempt at a “Muslim ban.” A named plaintiff in New York State Attorney General Eric Schneiderman’s effort to challenge the second “Muslim ban” in court, al-Thaibani agreed to talk with MERIP about how her childhood in Yemen and her experience as part of a wide Yemeni diaspora have influenced her activism in the US. She also spoke about what she would like outsiders to appreciate about Yemen and its current conflict. In a wide-ranging conversation of more than two hours with Stacey Philbrick Yadav, associate professor of political science at Hobart and William Smith Colleges, al-Thaibani described the connections she sees between her home and her homeland, the optimism she feels about Americans’ “accidental awakening” since Trump’s election, and the ways in which Yemenis are represented in American policy debates. The following is an edited excerpt of the conversation.
Change looms on the horizon in Algeria—change that could well touch the edifice of the country’s framework of governance. In the short term, given the protracted period of low international oil and gas prices, the state is likely to introduce economic reforms that will modify its expenditures on popular distributional and social welfare programs. And in April 2019, an election will likely usher in a successor to the sitting fourth-term president, Abdelaziz Bouteflika, who first took office in 1999.
Wael Eskandar is a Cairo-based independent journalist who blogs at Notes from the Underground. He has written for Ahram Online, al-Monitor, Daily News Egypt, Counterpunch and Jadaliyya, among other outlets. He has also contributed to Egypt’s Kazeboon campaign and other projects that focus on youth and digital information. Eskandar spoke with Jessica Winegar, associate professor of anthropology at Northwestern University and an editor of this magazine, in April 2017.
In January 2011, hundreds and sometimes thousands of Jordanians began protesting like clockwork on Friday afternoons; they continued to do so for nearly two years. The crowds were small compared to those in Egypt, Tunisia, Yemen and Bahrain, but the turnout was sustained and marked a significant uptick for Jordan, where peaceful protest had not been uncommon. But by 2013 the demonstrations declined in both size and frequency. The regime weathered the main storm of the Arab uprisings, and without having resorted to violent repression. Many in the regime credited top-down reforms, including a revised constitution and amended laws on parties, public gatherings and elections. The political elite, including King ‘Abdallah II, spoke in terms of a reformist democratic march, through which Jordan would show the region a third way between the stark alternatives of revanchist authoritarianism, on the one hand, and upheaval and civil war, on the other. Jordan’s “Arab spring” would be about evolution, not revolution.
In early 2011, the world watched as millions of people took to the streets across the Arab world to demand the fall of regimes, or at least substantial political reforms. As the weeks and then months unfolded, the broadcast media adopted split screens to show simultaneous live footage of crowds in multiple countries. Some regimes were toppled and many were seriously shaken, but no regime in the region was left untouched. The high visibility of the uprisings, together with massive street protests on nearly every continent, led Time to name “the protester” as the 2011 Person of the Year.
Lodge 5 at Swarthmore College is a dignified building in gray stone, the aesthetic match of much of the rest of the bucolic campus located 20 miles outside Philadelphia. The structure houses three floors supporting Jewish student life: a kosher kitchen, a lounge and a library whose walls are heavy with such texts as the Talmud and Midrash. It is the natural place for Kehilah, Swarthmore’s Jewish student group, to meet in order to plan events and attend to other business.