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Middle East futures: Decade(s) of defiance and dissent

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If the 2010s were a decade of defiance and dissent, the 2020s promise to make mass anti-government protests a fixture of the greater Middle East’s political landscape. Protests in the coming decade are likely to be fuelled by the challenges Middle Eastern states face in enacting economic and social reforms as well as reducing their dependence on energy exports against the backdrop of a global economic crisis and depressed oil prices and energy markets. Complicating the challenges is the fact that youth that often constitutes a majority of the population have lost or are losing confidence in government and religious establishments at a time that social contracts are being unilaterally rewritten by political elites.

Pressure on the Middle East’s autocratic rulers is likely to increase with the departure of US President Donald J. Trump, a staunch supporter of strong man rule and the coming to office of President-elect Joe Biden. In contrast to Trump, Biden has suggested that he would emphasize democratic values and freedoms. In doing so, Biden could contribute to renewed public manifestations of widespread discontent and demands for greater transparency and accountability in the Middle East and North Africa.

Autocrats get some things right

The second decade of the 21st century has been bookended by protest. The decade was ushered in by protest across the globe, from student rallies in Chile to Occupy Wall Street to fuel price demonstrations in Jakarta. The 2011 popular revolts that toppled four Arab autocrats grabbed the headlines and provided drama.

The 2010s ended with similar drama. Protests in Chile resulted in a vote for a new constitution. A coalition of opposition parties challenged the legitimacy of the Pakistani government. Racism and the killing of people of colour by police sparked massive protests in the United States not seen since the 1960s. And like ten years earlier, demonstrators toppled Arab leaders in Algeria, Sudan, Lebanon and Iraq, uncertain whether this would secure the aspired change.

The 2020s promise to be no different, nowhere more so than in the Middle East. A global public opinion survey conducted by Edelman, a US public relations firm, in the United States, Europe, and Asia showed a significant drop in trust in governments as a result of their handling of the coronavirus pandemic, resulting in the worst global economic downturn in decades. Saudi Arabia, alongside Japan, were the two countries that witnessed only a minimal drop.[i][1]

Nevertheless, global mismanagement of the pandemic has hit hard in countries that are wracked by war, like Syria and Libya, nations with perennially weak economies that host large refugee populations, such as Lebanon and Jordan, and Gulf states, which have seen energy prices tumble with prospects dim for a quick recovery of oil and gas markets. Shifts towards greater autocracy in Saudi Arabia and elsewhere bode ill at a time in which populations with a youth majority are not necessarily clamouring for greater freedom but are increasingly gloomy about governments’ ability to deliver jobs and other public goods.

Delivery was already a daunting task prior to the pandemic. The World Bank reported that the number of people living below a poverty line of US$1.90 a day in a region with the world’s highest youth unemployment had more than tripled from eight million in 2011 to 28 million in 2018 and that the extreme poverty rate had doubled from 3.8 per cent in 2015 to 7.2 per cent in 2018.[ii][2]

Facing significantly dimmed economic prospects, the region’s autocrats, including Saudi Crown Prince Mohammed bin Salman and his UAE counterpart, Mohammed bin Zayed, have, nonetheless, so far relatively successfully managed the political and social environment they operate in, judging by the responses to recent public opinion polling.[iii][3]

Both men have to varying degrees replaced religion with nationalism as the ideology legitimising their rule and sought to ensure that various countries in the region broadly adhere to their worldview.

“I know that the Saudi government under MbS (Prince Mohammed) has put in a lot of effort to actually do its own public opinion polls… They pay attention to it… They are very well aware of which way the winds are blowing on the street. They take that pretty much to heart on what to do and what not to do… On some issues, they are going to make a kind of executive decision… On this one, we’re going to ignore it; on the other one we’re going to…try to curry favour with the public in some unexpected way,” said David Pollock, a Middle East scholar who oversees the Washington Institute for Near East Policy’s polling in the region.[iv][4]

The two crown princes’ similar worldviews constitute in part a response to changing youth attitudes towards religiosity evident in the polls and expressed in mass anti-government protests in countries like Lebanon and Iraq. The changes attach greater importance to adherence to individual morals and values and less focus on the formalistic observance of religious practice as well as a rejection of the sectarianism that is a fixture of governance in Lebanon and Iraq as well as Saudi religious ultra-conservatism.

The problem for rulers is that the moorings of their rule potentially could be called into question by a failure to deliver public goods and services that offer economic prospects. At the same time, social reforms needed to bolster development go hand in hand with the undermining of the authority of religious establishments. Increased autocracy that turns clerics and scholars into regime parrots has fuelled youth scepticism not only towards political elites but also religious institutions.

For rulers like the Saudi crown prince, the loosening of social restrictions – including the disempowerment of the kingdom’s religious police, the lifting of a ban on women’s driving, less strict implementation of gender segregation, the introduction of Western-style entertainment and greater professional opportunities for women, and in the UAE a degree of genuine religious pluralism – are only first steps in responding to youth aspirations.

“Youth have…witnessed how religious figures, who still remain influential in many Arab societies, can sometimes give in to change even if they have resisted it initially. This not only feeds into Arab youth’s scepticism towards religious institutions but also further highlights the inconsistency of the religious discourse and its inability to provide timely explanation or justifications to the changing reality of today,” said Gulf scholar Eman Alhussein in a commentary on the latest Arab Youth Survey,[v][5]

Youth put a premium on reform

Middle Eastern youth attitudes towards religion, religiosity and religious leadership mirror their approach towards material concerns. Their world is one that focuses on the individual rather than the collective, on what’s in it for me? instead of what’s in it for us?. It is a world that is not defined by ideology or politics and does not see itself reflected in the values and objectives espoused by elites and governments. In their world, the lingua franca differs substantially from the language they were raised in.

Two-thirds of those polled by the Arab Youth Survey believe that religious institutions need to be overhauled. They question fundamental religious concepts even if they define religion as the most important constituent element of their identity. “The way some Arab countries consume religion in the political discourse, which is further amplified on social media, is no longer deceptive to the youth, who can now see through it,” Alhussein said.[vi][6]

“Arabs know what they want and what they do not want. They want their basic needs for jobs, education, and health care to be attended to, and they want good governance and protection of their personal rights,” concluded James Zogby an Arab-American pollster with a decades-long track record of polling in the Middle East and North Africa.[vii][7]

Michael Robbins, director of the Arab Barometer, another pollster, and international affairs scholar Lawrence Rubin concluded that the youth in post-revolt Sudan had soured on the idea of religion-based governance because of widespread corruption during the region of toppled president Omar Al-Bashir, who professed his adherence to religious principles. Robbins and Rubin cautioned, however, that religion could return as the catalyst for protest if the government fails to cater to youth aspirations.

“If the transitional government can deliver on providing basic services to the country’s citizens and tackling corruption, the formal shift away from Sharia is likely to be acceptable in the eyes of the public. However, if these problems remain, a new set of religious leaders may be able to galvanize a movement aimed at reinstituting Sharia as a means to achieve these objectives,” Robbins and Rubin warned.[viii][8] It is a warning that is as valid for Sudan as it is for much of the Arab and Muslim world.

Saudis empathetic to protests

Asked in a recent poll conducted by The Washington Institute whether “it’s a good thing we aren’t having big street demonstrations here now the way they do in some other countries,” a reference to the past decade of popular revolts in Tunisia, Egypt, Libya, Yemen, Algeria, Lebanon, Iraq and Sudan, Saudi public opinion was split down the middle. 48 per cent of respondents agreed, and 48 per cent disagreed.[ix][9] Saudis, like most Gulf Arabs, appear less inclined to take grievances to the streets. Nonetheless, the poll indicates that they may prove to be empathetic to protests should they occur.

Saudi attitudes towards protest take on added significance in an environment in which governments in the energy-rich Gulf have seen their ability erode to invest in infrastructure and cradle-to-grave welfare states. The need to diversify economies away from dependence on oil and gas exports to create jobs against the backdrop of depressed energy prices and markets as a result of the global economic downturn means changing expectations and rewriting social contracts that offered economic security and well-being in exchange for the surrender of political and social rights. In May 2020, The Dubai Chamber of Commerce provided a foretaste of problems to come. Based on a survey of 1,228 CEOs, the chamber warned that a staggering 70 per cent of businesses in the emirate expect to close their doors within the next six months.[x][10] Analysts added to the gloomy prospects by reporting that non-oil growth in the UAE pointed toward a contraction of the economy.[xi][11]

The challenges Gulf and other Middle Eastern states face are compounded by the pandemic and a painful, protracted and complex road towards economic recovery, coupled with the toll of debilitating regional conflicts. They are also complicated by an apparent conditional willingness to accept belt-tightening and the unilateral rewriting of social contracts.

“If it’s temporary, one or two years, I can adapt. My concern is that more taxes will be permanent – and that will be an issue,” said Saudi government worker Mohammed according to a report by Bloomberg after his USD 266 a month cost-of-living allowance was cancelled and sales taxes were tripled as part of painful austerity measures announced by finance minister Mohammed Al-Jadaan.[xii][12]

Mohammed’s words were echoed in a rare pushback against the government by columnist Khalid Al-Sulaiman, writing in the Okaz daily newspaper, one of the kingdom’s tightly controlled media outlets, who wrote: “Citizens worry that the pressure on their living standards will outlast the current crisis. Increasing VAT from 5% to 15% will have a big effect on society’s purchasing power and will reflect negatively on the economy in the long term,”[xiii][13]

The surveys leave no doubt that even before the economic crisis sparked by the 2020 coronavirus pandemic the Middle Eastern youth was first and foremost concerned about its economic future. Asked what had prompted the wave of protests in 2011, 2019 and 2020, respondents pointed to unemployment, personal debt and corruption. 35 per cent of those polled in the latest Arab Youth Survey reported that they were mired in debt compared with 15 per cent in 2015.[xiv][14] A whopping 80 per cent said they believed Arab regimes were corrupt.

“This evinces a realization that the past decade of revolutions has borne rather bitter fruit: civil war, humanitarian distress, the rise of powerful extremist elements, and the collapse of governing restraints… Today, rather than seeking to change the world, most Arabs (especially the younger generation) demonstrate that mere improvements in their material condition would suffice,” said Middle East scholar Michael Milstein.[xv][15]

Voting with their feet

If the surveys suggest one thing, the streets of Algerian, Sudanese, Lebanese and Iraqi cities suggest something else.[xvi][16] Protesters in those four countries appeared to have learnt lessons from the failed 2011 revolts in Egypt, Libya and Yemen. In contrast to 2011, protesters in 2019 and 2020 refused to surrender the street once a leader was forced to resign. Instead, they maintained their protests, demanding a total overhaul of the political system,[xvii][17] which led to the formation of a governing transitional council in Sudan and a referendum on a new Algerian constitution.

Feeling outmanoeuvred by the military and political elites, Algerians voted with their feet. While the new constitution won in the referendum with a two-thirds majority, less than a quarter of eligible voters cast their vote.[xviii][18] “Algerian youths do not see the ‘New Algeria’ that lives in the president’s speeches. Activists are jailed for social media posts and memes, and the entire nation feels abandoned by both the political establishment and the traditional opposition,” cautioned Algerian scholar Zine Labidine Ghebouli.[xix][19] In Sudan, the jury is still out on whether the council will satisfy popular demand. In Lebanon and Iraq, the protesters also insisted on the removal of the sect- and ethnic-based political structures that underpin the two countries’ political systems.[xx][20]

Like in Algeria, protesters in Lebanon and Iraq confronting police violence and the impact of the pandemic was at an inflexion point. That was graphically visualised in late October 2020 with the reopening of a key bridge in Baghdad and the clearing out of tents from a sit-in in Tahrir Square, the epicentre of the anti-establishment protest movement that erupted a year ago to demand basic services, employment opportunities and an end to corruption.[xxi][21]

Few doubt that the combination of repressive law enforcement, politics rather than engagement and a public health crisis at best buys elites a reprieve. The writing is on the wall, with intermittent protests erupting in Egypt, Morocco, Jordan, Iran and war-ravaged Syria. “For political transformation to happen, you need a generation,” noted Lina Khatib, head of London-based think tank Chatham House’s Middle East and North Africa programme.[xxii][22]

The question is not whether another wave of protest will occur, but when and where.

“The most dangerous people in any society: “When you look at the poor economic growth, when you look at the very high demographic growth, what you see is a region that has a lot of challenges ahead of it. There are very few things that are true for every country in the world. But one of those is that the most dangerous people in any society are young men. Testosterone is a hell of a drug. There are lots of young men in this part of the world that don’t have avenues to channel their innate aggression into productive, constructive forms. They are attracted to destructive avenues,” said former CIA acting director Michael Morell.[xxiii][23]

“The essential situation is that this mass of citizens has reached the point of discontent but (of) desperation and therefore has done the only thing it sees as available to it other than immigrate, which is challenging their state openly in street protests. Something has to give between these two forces,” added veteran journalist and Middle East scholar Rami Khouri.[xxiv][24]

Give and take seems, however, for now, a way off. The immediate reality is a stalemate. Protesters have demonstrated their ability to topple heads of government but have so far failed to force elites, determined to protect their perks at whatever cost, to address their fundamental concerns, let alone surrender power. Aggravating the stalemate is the breakdown in trust between significant segments of youth populations and governments as well as traditional opposition forces fuelling demands for reforms that replace existing elites rather than exploring ways of finding common ground.

“Arab governments’ long suppression of the development of inclusive, democratic, and effective institutions has left a vacuum of leadership among regime and opposition forces alike. That vacuum is acutely felt today… with no trusted institution in the region who could carry out people’s rightful demands for more effective management of their countries, the endgame is unclear,” said Marwan Muasher, Vice President for Studies at the Carnegie Endowment for International Peace and former Deputy Prime Minister of Jordan.[xxv][25]

In a swath of land that stretches from the Atlantic coast of Africa into Central Asia, trends and developments no longer are sub-regional. They reverberate across what increasingly looks like the Middle East’s expanding borderlands as was evident in the 2020 Caucasus war between Armenia and Turkey- and Israel-backed Azerbaijan with Iran walking a fine line despite its empathy for the Armenians. Russian security forces and analysts predict that the fallout of the war is likely to compound a combustuous mix that will spark social unrest in the North Caucasus.

Aslan Bakov, a prominent political analyst from the Kabardino-Balkaria region, warned that Muslim civil society groups were likely to lead anti-Russian protests, taking local authorities as well as the government in Moscow to task for mismanaging the pandemic and reducing financial support of the North Caucasus. As a result, the region suffered a higher Covid-19 related death rate per capita of the population and has seen employment rates soar as high as 40 per cent. Muslim non-governmental organizations have stepped in where increasingly authoritarian local governments have failed to deliver, fuelling widespread lack of confidence in state authority. Describing the situation as “ideal conditions for a social explosion,” Baskov cautioned that the unrest could escalate into ethnic and border conflicts in a region in which frontiers have yet to be definitively demarcated.[xxvi][26]

A catalyst for reinvigorated protest?

Much like US President Jimmy Carter’s support for human rights in the 1970s boosted popular resistance to the Shah of Iran and helped pave the way for the Islamic revolution,[xxvii][27] President-elect Joe Biden, with his emphasis on democratic values and freedoms,[xxviii][28] could contribute to renewed public manifestations of widespread discontent and demands for greater transparency and accountability in the Middle East and North Africa.

Supporters of a human rights-driven foreign policy juxtapose the emergence of an anti-American regime in Iran with the rise of post-revolt democratic leaders in Chile, the Philippines and South Korea. US President Barack Obama and his Vice-President Biden struggled almost a decade ago with how to handle the 2011 popular revolts.

Critics accuse Obama of enabling the Muslim Brotherhood to gain executive power in the aftermath of the revolts. The rise of the Brotherhood sparked a counter-revolution that led to a military coup in Egypt and civil wars in Libya, Syria and Yemen.

“The cases of Chile, South Korea, and the Philippines, along with a few others, are often cited…by foreign policy elites arguing that American human rights advocacy needn’t come at the expense of American interests. And yet, as we can see in…harsh Monday-morning quarterbacking of Obama’s policy toward the Egyptian uprising against Mubarak, for example, this argument still faces a steep uphill climb,” said Tamara Cofman Wittes, a Middle East scholar who coordinated US democracy and human rights policy as the State Department’s deputy assistant secretary of state for Near Eastern affairs. Cofman Wittes was referring to Hosni Mubarak, the Egyptian leader who was forced to resign in 2011 after 30 years in office.

Biden has pledged to “defend the rights of activists, political dissidents, and journalists around the world to speak their minds freely without fear of persecution and violence. Jamal’s death will not be in vain.” Biden was referring to Khashoggi, the murdered Saudi journalist.[xxix][29] Biden has also said he would convene a global Summit for Democracy in his first year in office as part of an effort to confront authoritarian regimes and promote elections and human rights. The summit would be attended not only by political leaders but also including civil rights groups fighting for democracy.[xxx][30]

Campaign promises are one thing, enacting policies once in office another. As a result, the jury is out on how a Biden administration will handle potentially sustained protest in the Middle East and North Africa. To be sure, taken together the most recent surveys of public opinion paint a picture of a youth that has shifted in much of the region from optimism at the time of the 2011 revolts to deep-seated pessimism if not despair about its future prospects and a lack of confidence in the ability and/or willingness of most governments and elites to cater to its social and economic needs. That makes predictions of civil unrest all the more real.

Fact is also that the lesson of the last decade for the coming one is that political transition sparked by waves of protest is not a matter of days, months or even a year. It is a long, drawn-out process that often plays out over decades. 2011 ushered in a global era of defiance and dissent, with the Arab uprisings as its most dramatic centrepiece.

The 2020s is likely to be a decade in which protests may produce at best uncertain and fragile outcomes, irrespective of whether protesters or vested interests gain an immediate upper hand. Fragility at best and instability at worst is likely to be the norm. To change that, protesters and governments would have to agree on economic, political and social systems that are truly inclusive and ensure that all have a stake. No doubt, that is a tall order.

Author’s note: An earlier version of this article appeared in Orient.


[i] [1] Edelman, 2021 Edelman Trust Barometer, January 2021, https://www.edelman.com/sites/g/files/aatuss191/files/2021-01/2021-edelman-trust-barometer.pdf

[ii] [2] World Bank Group, Poverty and Shared Prosperity  2020: Reversals of Fortune, 2020, https://openknowledge.worldbank.org/bitstream/handle/10986/34496/9781464816024.pdf

[iii] [3] ASDA’A BCW, Arab Youth Survey, 2020; Arab Center Washington. https://www.arabyouthsurvey.com/findings.html / Arab Opinion Index 2017-2018, 2018, http://arabcenterdc.org/survey/2017-2018-arab-opinion-index-executive-summary/

[iv] [4] Interview with the author, 14 October 2020.

[v] [5] ASDA’A BCW, A Voice for Change, 2020, 2020, p. 44, https://www.arabyouthsurvey.com/pdf/downloadwhitepaper/AYS%202020-WP_ENG_0510_Single-Final.pdf

[vi] [6] Ibid.

[vii] [7] Interview with the author, 24 August 2020.

[viii] [8] Michael Robbins and Lawrence Rubin, Sudan’s government seems to be shifting away from Islamic law. Not everyone supports these moves, 27 August 2020, https://www.washingtonpost.com/politics/2020/08/27/sudans-government-seems-be-shifting-away-sharia-law-not-everyone-supports-these-moves/

[ix] [9] David Pollock, Saudi Poll: China Leads U.S.; Majority Back Curbs on Extremism, Coronavirus, 31 July 2020, https://www.washingtoninstitute.org/fikraforum/view/saudi-poll-china-leads-u.s-majority-back-curbs-on-extremism-coronavirus

[x] [10] Natasha Turak, 70% of Dubai companies expect to go out of business within six months due to coronavirus pandemic, survey says, 21 May 2020, https://www.cnbc.com/2020/05/21/coronavirus-dubai-70percent-of-companies-expect-to-close-in-six-months.html

[xi] [11] Al Jazeera, Egypt and Saudi business conditions improve, while UAE’s worsen, 3 November 2020, https://www.aljazeera.com/news/2020/11/3/bbegypt-and-saudi-business-conditions-improves-while-uaes-wors

[xii] [12] Vivian Nereim and Sylvia Westall, Crisis Austerity in Oil-Rich Gulf May Test Political Balance, 2020.

[xiii] [13] Khalid Al-Sulaiman, Will the Finance Minister Do It?  (هل يفعلها وزير المالية ؟!), Okaz, 1 September 2020, https://www.okaz.com.sa/articles/authors/2026288, https://www.bloomberg.com/news/articles/2020-06-03/austerity-experiment-in-oil-rich-gulf-may-falter-post-crisis?sref=3XwG50X1

[xiv] [14] ASDA’A BCW, 7th Annual ASDA’A Burson-Masteller Arab Youth Survey, 2015, http://arabyouthsurvey.com/pdf/whitepaper/en/2015-AYS-White-Paper.pdf

[xv] [15] Michael Milstein, Ten Years Since the ‘Arab Spring’: Despair Has Not Become More Comfortable, 27 October 2020, https://www.washingtoninstitute.org/fikraforum/view/arab-spring-despair-comfortable

[xvi] [16] James M. Dorsey, The Tumultuous Decade: Arab Public Opinion and the Upheavals of 2010–2019, 2020, New Books Network, 5 September 2020, https://mideastsoccer.blogspot.com/2020/09/the-tumultuous-decade-arab-public.html

[xvii] [17] James M. Dorsey, 2019 was a decade of defiance and dissent. The 2020s are likely to be no different, 1 January 2020, https://mideastsoccer.blogspot.com/2020/01/2019-was-decade-of-defiance-and-dissent.html

[xviii] [18] Al Jazeera, Algerians back constitutional reforms amid low voter turnout, 2 November 2020, https://www.aljazeera.com/news/2020/11/2/low-voter-turnout-hits-algeria-referendum-amid-boycott-calls.

[xix] [19] Zine Labidine Ghebouli, Requiem for a Revolution, , Newlines Magazine, 1 November 2020, https://newlinesmag.com/essays/requiem-for-a-revolution/

[xx] [20] James M. Dorsey, Countering civilisationalism: Lebanese and Iraqi protesters transcend sectarianism, 1 November 2019, https://mideastsoccer.blogspot.com/2019/11/countering-civilisationalism-lebanese.html

[xxi] [21] Al Jazeera, Baghdad’s Tahrir Square cleared, Jamhuriya Bridge reopened, 31 October 2020, https://www.aljazeera.com/news/2020/10/31/iraq-clears-tahrir-square-a-year-after-mass-protests-began

[xxii] [22] Jared Malsin, Middle East Protesters Try to Avoid Mistakes of Arab Spring, 2020.

[xxiii] [23] CBS News, Biggest factor in U.S.-Middle East relations is perception that U.S. is withdrawing, 6 January 2021, https://www.cbsnews.com/news/biggest-factor-in-u-s-middle-east-relations-is-perception-that-u-s-is-withdrawing/

[xxiv] [24] Wilson Center, Ten Years of Pan-Arab Protests: Understanding the new Dynamics of Change, The Wall Street Journal. 20 January 2020, https://www.wsj.com/articles/middle-east-protesters-try-to-avoid-mistakes-of-arab-spring-11579530280

[xxv] [25] Marwan Muasher, Is This the Arab Spring 2.0?, 30 October 2019, https://carnegieendowment.org/2019/10/30/is-this-arab-spring-2.0-pub-80220

[xxvi] [26] Paul Goble, Year 2020 in Review: Pandemic Exacerbated Problems Across North Caucasus and Set Stage for More Conflict, Eurasia Daily Monitor, 5 January 2021, https://jamestown.org/program/year-2020-in-review-pandemic-exacerbated-problems-across-north-caucasus-and-set-stage-for-more-conflict/

[xxvii] [27] Tamara Cofman Wittes, Iran’s revolution and the problem of autocratic allies, Brookings, 24 January 2019, https://www.brookings.edu/blog/order-from-chaos/2019/01/24/irans-revolution-and-the-problem-of-autocratic-allies/

[xxviii] [28] Joss Harrison, There are signs that as president, Joe Biden could adopt a proactive human rights approach similar to Jimmy Carter’s, LSE US Centre, 3 July 2020, https://blogs.lse.ac.uk/usappblog/2020/07/03/there-are-signs-that-as-president-joe-biden-could-adopt-a-proactive-human-rights-approach-similar-to-jimmy-carters/

[xxix] [29] JoeBiden.com,  Anniversary of Jamal Khashoggi’s Murder – Statement by Vice President Joe Biden, 2 October 2020, https://joebiden.com/2020/10/02/anniversary-of-jamal-khashoggis-murder-statement-by-vice-president-joe-biden/#

[xxx] [30] JoeBiden.com, The Power of America’s Example: The Biden Plan for Leading the Democratic World to Meet the Challenges of the 21st Century, Undated, https://joebiden.com/americanleadership/

Dr. James M. Dorsey is a senior fellow at the S. Rajaratnam School of International Studies, co-director of the University of Würzburg’s Institute for Fan Culture, and the author of The Turbulent World of Middle East Soccer blog, a book with the same title, Comparative Political Transitions between Southeast Asia and the Middle East and North Africa, co-authored with Dr. Teresita Cruz-Del Rosario and three forthcoming books, Shifting Sands, Essays on Sports and Politics in the Middle East and North Africaas well as Creating Frankenstein: The Saudi Export of Ultra-conservatism and China and the Middle East: Venturing into the Maelstrom.

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Middle East

Turkey signals sweeping regional ambitions

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A nationalist Turkish television station with close ties to President Recep Tayyip Erdogan has dug up a 12-year-old map that projects Turkey’s sphere of influence in 2050 as stretching from South-eastern Europe on the northern coast of the Mediterranean and Libya on its southern shore across North Africa, the Gulf and the Levant into the Caucasus and Central Asia.

Buoyed by last year’s Azerbaijani defeat of Armenia, TGRT, a subsidiary of Ihlas Holding, a media and construction conglomerate that has won major government tenders, used the map to advance a policy that has long constituted the agenda of some of Mr. Erdogan’s closest advisors.

The broadcasting of the map, first published in a book authored by George Freidman, the founder of Stratfor, an influential American corporate intelligence group, followed calls by pan-Turkic daily Turkiye, Ihlas’ daily newspaper that has the fourth-largest circulation in Turkey, to leverage the Azerbaijani victory to create a military alliance of Turkic states.

In a country that ranks only second to China as the world’s foremost jailer of journalists, Ihlas Holding media would not be pushing a pan-Turkic, Islam-laced Turkish regional policy without tacit government approval at the very least.

The media group’s push reflects Turkish efforts to capitalize on the fact that Turkey’s latest geopolitical triumph with Azerbaijan’s Turkish-backed victory is already producing tangible results. The military victory has positioned Azerbaijan, and by extension Turkey, as an alternative transportation route westwards that would allow Central Asian nations to bypass corridors dominated by either Russia or Iran.

Turkmenistan, recognizing the changing geopolitical map, rushed in January to end a long-standing dispute with Azerbaijan and agree on the joint exploitation of Caspian Sea oil deposits. The agreement came on the heels of a deal in December for the purchase from ENI Turkmenistan of up to 40,000 tonnes of petroleum a month by the State Oil Company of Azerbaijan Republic (SOCAR).

The agreement could boost the completion of a Trans-Caspian natural gas pipeline (TPC) that would feed into the recently operational Southern Gas Corridor (SGC), bypass Russia and Iran, and supply Greece and Bulgaria via the former Soviet republic.

Last month, Azerbaijan agreed with Turkmenistan and Afghanistan to develop the Lapis Lazuli transport corridor that would link the war-ravaged country to Turkey. At about the same time, Kazakhstan began exporting copper cathodes to Turkey via Azerbaijan in a first step intended to capitalize on the Caucasian nation’s position as a transit hub.

Azerbaijan and Turkey’s newly found advantage has rung alarm bells among Russian and Iranian analysts with close ties to their respective governments even though the TGRT broadcast may have been primarily intended to whip up nationalist fervour at home and test regional responses.

Russian and Iranian politicians and analysts appeared to take the broadcast in that vein. Nonetheless, they were quick to note that Friedman’s projection includes Russia’s soft underbelly in the northern Caucasus as well as Crimea while Iranians took stock of the fact that the Turkish sphere of influence would border on Iran to the north, south and west.

Turkey and Ukraine have in recent months agreed to cooperate in the development of technologies with military applications related to engines, avionics, drones, anti-ship and cruise missiles, radar and surveillance systems, robotics, space, and satellites. Turkey has refused to recognize Russia’s annexation of Crimea, home to Crimean Tartars, and criticized Russian support for Ukrainian rebels.

Most Russian commentators sought to downplay the significance of the map, leaving Andrei Krasov, deputy chairman of the defence committee of the Russian parliament’s lower house to warn that “if they (the Turks) want to test the strength of the Russian spirit and our weapons, let them try.”

With Iran excluded from TGRT and Stratfor’s projection of Turkey’s emerging sphere of influence, Iranian officials and analysts have largely not responded to the revival of the map.

Yet, Iran’s actions on the ground suggest that the Islamic republic has long anticipated Turkish moves even though it was caught off guard by last year’s Azerbaijani-Armenian war.

For one, Iran has in the past year sought to bolster its military presence in the Caspian Sea and forge close naval ties with the basin’s other littoral states – Russia, Azerbaijan, Turkmenistan, and Kazakhstan.

Viewed from Tehran, TGRT’s broadcasting of the Stratfor map was the latest in a series of provocative Turkish moves.

They include Mr. Erdogan’s recital of a nationalist poem while attending a military parade in Azerbaijan that calls for reuniting two Iranian ethnic Azeri provinces with the former Soviet republic and publication by state-run Turkish Radio and Television’s Arabic service of a map on Instagram, depicting Iran’s oil-rich province of Khuzestan with its large population of ethnic Arabs as separate from Iran.

The Instagram posting came days after the disclosure that Habib Chaab, a leader of the Arab Struggle Movement for the Liberation of Ahvaz, or ASMLA, had been kidnapped in Istanbul by an Iraqi Kurdish drug baron in cooperation with Iranian intelligence and transported to Iran.

While senior Iranian officials talked down the Turkish provocations, Iran’s semi-official Fars News Agency left little doubt about what Iran’s true sentiments were.

“Those who have greedy eyes on the territories this side of the Aras River had better study history and see that Azerbaijan, specifically the people of Tabriz, have always pioneered in defending Iran. If Iran had not helped you on the night of the coup, you would have had a fate like that of former Egyptian President Mohammed Morsi,’ protesters chanted in front of the Turkish consulate in Tabriz, the capital of Iran’s East Azerbaijan province.

The protesters were responding to Mr. Erdogan’s poem recital and referring to the failed military coup against him in 2016 as well as the toppling of Mr. Morsi in 2013 in a takeover by the Egyptian armed forces.

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Middle East

Notes on Turkish Politics (5): The Need for a Vibrant Civil Society

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This is the last piece of my “Turkish politics” article series. In this piece, I will try to address the role of civil society in Turkish political life and democracy in a brief way.

The role of civil society is very important in shaping the democratic institutions and processes in a polity. Turkish political culture has long been characterized by having a weak civil society and strong state mechanism. As noted in my earlier piece titled “Notes On Turkish Politics (I): Strong State Tradition”Turkey has a “strong state tradition” as first stressed by distinguished Turkish academic Metin Heper. The non-state units and grass-roots movements have been weak in Turkish political life due to a number of reasons which also lead to democratic erosion.

Civil society is related with autonomous social units and organizations like voluntary associations, private companies, private associations etc. These social units or organizations that make up civil society are based on the principle of recognition of basic human and civil rights. It is known that civil society is seen as one of the basic social bases of  liberal democracy.

The historical background of Turkey from the very beginning of the Republic experienced an evident antagonism between the state and the society. The military, the high bureaucracy and some academics along with some particular media actors used to show a certain amount of distrust towards the society until the multi-party politics.

In the post-1980 period, a revival of civil society was witnessed. Turkey went through important changes in the 1980s as the free market economy policies were accepted. One of the most important consequences of this change was the development of the systems of communication and information and this development empowered civil society actors as well. Turgut Özal has been one of the influential political elites paving the way for the strengthening of Turkish civil society. Özal challenged Kemalist state tradition to some degree. As an extension of Özal’s liberal policies, a free market economy was formed and legal obstacles to political freedom were also removed by abolishing Articles 141, 142, and 163 of the 1982 Constitution, which prohibited the free expression of thought (Çaha, 2001).

The 1990s witnessed a military intervention and this “post-modern” coup narrowed the arena for civil society associations and certain identities like that of Islamic identity were vilified by the state elites.

In the early years of the AK Party rule (up until 2010 referendum) Turkey saw positive developments in terms of democratization and this played a positive role for civil society as well. However, in the last years, Turkish civil society has begun to weaken once again. A recent example of this is Turkey’s NGO bill that was introduced in late 2020. In a news article published by Duvar English, the warnings of Human Right Watch were addressed. According to HRW, the bill introduces “annual inspections of nongovernmental groups, which will severely affect their activities since the inspections frequently last months and reduce the group’s capacity to operate. It introduces severe fines if the Interior Ministry deems a group’s online fundraising unlawful.”

In one of my articles titled “Turkish Political Culture and Civil Society: An Unsettling Coupling?” published in 2011, I wrote the following about the relationship between civil society and political culture for Turkish context:

“The Turkish case indicates that the advancement of civil society is closely related to the function of and the role of state. The governance of state in accordance with the rule of law and its neutrality is necessary for the advancement of a competitive social environment where social groups can freely compete. Also, it is important to note that there is almost a direct relationship between civil society and democracy.”

Turkey needs a vibrant civil society to have a working democracy and of course civil society is only one piece of the prerequisites for democracy!

Cited resources

  • Burak Begüm, 2011, “Turkish Political Culture and Civil Society: An Unsettling Coupling?”  19264 (dergipark.org.tr) (Access Date: 20.02.2021)
  • Çaha Ömer, 2001, “The Inevitable Coexistence of Civil Society and Liberalism: The Case of Turkey”, Journal of Economic and Social Research 3, 2.
  • Duvar English, (Dec. 24, 2020), “Turkey’s NGO bill threatens civil society, says HRW” Turkey’s NGO bill threatens civil society, says HRW (duvarenglish.com) (Access Date: 20.02.2021)

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Middle East

The Influence of Persian Racism on Status of Azerbaijani Turks in Iran

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Language is the carrier of the people’s culture and is one of the fundamental national identity elements.  Therefore, the culture and identity of the nation can strengthen by the powerful and widespread language. Reinforcing the language needs official and systematic support. Otherwise, in the age of informational technology and communication, the languages spoken by a small group of people may disappear under the influence of powerful languages and cultures widely used by influential ethnics and nations worldwide. Indeed, the fade or thrive of native languages depends on the government, socio-economic development, and cultural context. Deliberately, racist states fulfill the assimilation policy to decay the other native languages to reinforce imposed language. They mobilize all their resources to implement this policy by resorting to military and security forces. Iran is a diverse society with several ethnicities, languages, and cultures. In order to Persianization of the other non-Persian people like Turk, Arab, Kurd, Baloch, Lor, Persian-centered government performs the racist politics against them across the country. Turk ethnicity is the largest ethnic group in Iran that has been subjected to Persian racism and internal colonization since 1925.

There are no accurate statistics about the number of Turkish ethnicity members in Iran because the authoritarian racist Iranian state has not allowed independent censuses, and statistics are mostly based on estimates. According to the Ethnologue, more than 38 percent of Iran’s population are Turks, mainly Azerbaijani Turks who live in the northwest of Iran, and that region is known as South Azerbaijan. Since 1925, with the beginning of the Pahlavi regime, people with Turkish identity and other non-Persian ethnic groups have been deprived of primary rights like education to the mother language. This racist process has aimed to indicate and impose the language, history, culture, and identity of the Persian ethnic group as the only authentic and superior for all Iranians. Since establishing the Pahlavi regime in Iran, assimilation and alienation of Turkish ethnic groups have been continuing, and widespread protests for racist policies have not succeeded, and Turk activists’ peaceful actions have not sustained the Iranian regime from its inhumane racist behavior. Turks do not have any right to promote their culture and language. Turkish children must educate in Farsi, and all official correspondences have to be in the inflicted language. Since the formation of the Pahlavi monarchy, approximately the name of more than 500 areas like village, city, river, lake, and forest has been changed from Turkish to Persian terms. Furthermore, depriving Turk children of learning and education in their mother language is one of the main reasons for high illiteracy rates, the decline in academic performance, and a sense of humiliation of those children compared with Persian children. That racist ideology has accompanied most scholars, academicians, writers, journalists, poets, thinkers, teachers, and intellectuals’ support, and it has reached the Persian society sphere. They humiliate Turks in their writing, interviews, newspapers, and particularly in state media. For example, they analogized the Turkish people to cockroaches with feeding on toilets in the state-run Iran newspaper in May 2006 that sparked extensive protests in various Turkish cities, especially Tehran; dozens of protestors were killed and injured, hundreds of demonstrators detained and sentenced to long prison terms. Consequently, the policies that have been implemented against the Turks in Iran since the commencing of Pahlavi monarchy have been a linguistic and identity genocide for the benefit of strengthening the Persian language culture and identity. Because in their thought, Turkish language, culture, and identity are significant threats to the existence and expansion of the Persian language and culture and could jeopardize the territorial integrity.

Simultaneously, with linguistic assimilation and identity alienation policies, Persian-oriented colonial plans against the Turks have been plotted after the Raza Khan coup. Based on colonial policies, every year the bulk of the country’s budget flowed to the Persian regions to create prosperity and establish manufacturing companies and industrial centers. For instance, the comparison of Ardakan located on the desert in central Iran and Varzegan surrounded with copper and gold mines and forest represents that Ardakan is provided with many factories, but Varzegan is deprived. Overall, most Persian regions are in a good situation regarding welfare amenities, prosperity, and workplaces compared with non-Persian areas. Besides, the Turkish regions’ colonialization causes severe desperation and migration of Azerbaijani Turks to the Persian regions who confront with humiliation by racist society with a high level of supremacy. Under such conditions, they become more assimilated into the Persian language and culture and alienated from their original identity. Indeed, economic colonialization, assimilation, and alienation policies are positively correlated in Iran and reinforce each other against non-Persian ethnic groups.

Despite the repression atmosphere and oppressive politics of governing apparatuses in Iran, South Azerbaijan National Movement activists continue their peaceful struggle against the racist Iranian government’s colonial policies. In contrast, the Islamic Republic security forces raid demonstrations and activists’ homes, detain them, and sentence them to long prison terms by holding arbitrary trials on baseless and false accusations like “Propaganda against the regime”, “acting against national security” and separatism.  For instance, Abbas Lesani is a famous Azerbaijani activist who was recently sentenced to 15 years in prison for his legal activities such as demanding education in the mother language at schools by the Ardabil appeal court. The supreme court of Iran rejected his objection and upheld the appeal court decision. Therefore, Azerbaijani Turk activists’ initial demands are establishing the schools in the Turkish language and ending the economic discrimination, which has hindered the equitable development of the Turkish-populated areas in Iran.

     Although the linguistic assimilation, alienation, and systematic racist activities of the government to eradicate the language, culture, and identity of the Turkish society in Iran have caused the Persianization of different generations during the last century, with the awakening and spontaneity of Turks, Turkish language and culture are a critical requirement to retrieve their ethnic identity. Moreover, their national values, beliefs, culture, and identity are embedded within the language. For this reason, education in the mother tongue can play vital role for the extrication of the Turks from the bondage of Persian colonialism. Also, it can neutralize the adverse effects of racist policies against these oppressed people. However, denial, repression, and government oppression have led to an increase in identity-seeking in the Turkic-speaking regions, especially in South Azerbaijan, and it intensifies exponentially over time. The Director-General of the Civil and Personal Status Registration office recently talked to the media that 40 percent of the people names in East Azerbaijan province are in Turkish. Despite official restrictions, it demonstrates that activities to revive the Turkish language, culture, and identity continue between Azerbaijani Turks and other tribes with Turkish identity throughout Iran. On the other hand, the Iranian government’s racist policies against the Turks have intensified ethnic divisions and divergence among the Turks, and the denial policy and repression cause a gradual reduction in their desire for territorial belonging to Iran.

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