America and Europe’s real “homegrown terrorism” threat

 
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By Khaled Diab

The Boston marathon bombings have refocused attention on the threat of “homegrown terrorism”. But there is a much more dangerous domestic threat.

Tuesday 30 April 2013

The tragic and bloody conclusion of this year’s Boston marathon, and the subsequent dramatic manhunt to capture the suspected perpetrators, has  had America and much of the world transfixed.

In the immediate aftermath of the attack, which left three dead and over 180 injured, I was relieved that the American media, with the exception of serial offenders like The New York Post, were reluctant to point fingers and took a largely wait-and-see approach.

They had apparently drawn some valuable lessons from the shameful Anders Breivik debacle, when early media reporting and idle “expert” speculation identified, without a shred of evidence, the worst massacre in Norwegian history as the work of Islamic extremists.

Once it was revealed that the Tsarnaev brothers, two ethnic Chechen-Dagestanis who have lived in the United States for the past decade, were the alleged suspects behind the attack, the keeps holding back the tidal wave of speculation broke.

The coverage has so far focused on connecting Dzhokhar and Tamerlan Tsarnev to radical Islamists, particularly Chechen groups, but no solid connections have yet been uncovered and plenty of contradictory evidence has been unearthed.

The semantics of the media lexicon has been interesting to observe. Even the sombre and authoritative voice of The New Yorker, whose coverage of the Boston tragedy has largely been nuanced and sophisticated, described the bombing as “the most serious terror attack in America since September 11th [2001]”.

If that were the case, then the Boston attack should be a cause for relief rather than panic, since, though every death is a tragedy, the death toll is a thousandth of that of the 9/11 atrocities.

But the United States has actually been the target of numerous “terrorist” attacks since 11 September 2001 that would make the carnage at the Boston marathon pale in comparison. One of the worst recent examples was the shooting at the Sandy Hook Elementary School in Newton which left 28 people dead, of which 20 were children.

When I tweeted this to The New Yorker, dozens re-tweeted my observation in agreement. However, there were also plenty of dissenters. “Terror is an act of violence to achieve a political end,” one typical tweet countered.

We will never know what motivated Adam Lanza, the young gunman behind the Sandy Hook massacre, as he killed himself before police could interrogate him. But even, as seems likely, he had no explicit political agenda, his acts, at least according to US law, would count as “terrorism”.

In the mid-1970s, the Law Enforcement Assistant Administration’s National Advisory Committee on Criminal Justice Standards and Goals classified six types of terrorism, including “non-political terrorism”. Both US federal regulation and the FBI define terrorism as “the unlawful use of force or violence… in furtherance of political or social objectives”.

This raises a couple of intriguing questions. Why did US officialdom and the media fail to describe Sandy Hook as terrorism and why have American commentators and reporters rushed to assume a political motive for the Boston attacks, even though older brother and presumed mastermind, Tamerlan, seems to have had plenty of personal issues and private grievances?

It would seem that even if terrorism does not have to be political, the use of this loaded term is often politically motivated. Mass shootings probably don’t make it on US society’s radar as “terrorism” partly due to the polarised firearms debate. Can you imagine what kind of a stink the gun lobby and people who believe that bearing arms is their constitutional right would whip up if the media or authorities started classing Newton as a terrorist atrocity?

In addition, there is simple human nature. It is much easier to vilify and blame those regarded as outsiders than those you view as your own. This can be seen, for example, in how conservative Arabs view Muslims in the West as “oppressed” but refuse to use the same label for the Middle East’s Christian minorities.

Likewise, while Americans and Europeans, especially conservatives, do not hesitate to call a spade a spade when it comes to Islamic terrorism, even when it isn’t, the situation can be very different when it comes to their own.

Take Breivik. When the identity of the perpetrator became known, “terrorism” and its derivatives suddenly vanished to be replaced by the more neutral “attacker” or “gunman”, and the media drew comfort from describing Breivik as a “lone wolf” or “madman”.

Why all the fuss, some might grumble, it is just semantics?

Well, the selective use of such emotive words as terrorism can have very serious real-world consequences. Ask Salah Barhoun, falsely identified as a suspect on social networking sites, who, fearing for his life, turned himself in to the police to clear his name.

In addition, this selectivity can magnify certain threats while downplaying others. Almost a year to the day before Anders Breivik went on the rampage, I wrote a column for The Guardian in which I argued that neo-Nazism and other far-right ideologies constitute a greater menace to Europe than Islamic extremism.

Numerous commenters dismissed my hypothesis as “scaremongering” and “agenda-pushing”. In fact, a common refrain among conservatives and Islamophobes is that “Not all Muslims are terrorists but the majority of terrorists are Muslims.”

While this is true in Arab and Muslim-majority countries, where the threat posed by radical Islam must not be underestimated, it is certainly not the case in the West.

Yet even our gatekeepers underestimated this menace. In its 2011 report on terrorism in Europe the previous year, Europol judged that the “threat from right-wing extremism appears to be on the wane”.

Post-Breivik, the agency’s tone has changed. “Not one religiously-inspired terrorist attack on EU territory was reported by member states,” Europol noted of the previous year in its 2012 report, when “the majority of attacks were committed by separatist groups.”

“The threat of violent right-wing extremism has reached new levels in Europe and should not be underestimated,” the report stressed.

You would never have guessed this was the situation from public discourse and mainstream media coverage. On both sides of the Atlantic, “homegrown terrorism”, in most people’s minds, refers to the exotic, invasive Islamic variety, not the local common-or-garden breed.

Echoing these worries, albeit moderately, US President Barack Obama asked after the conclusion of the Boston marathon manhunt: “Why did young men who grew up and studied here as part of our communities and our country resort to such violence?”

The same question could have been asked about Lanza.

Across the Atlantic, a number of European countries have also been seized with a similar apprehension, as reports of young Muslims going off to fight in Syria surface. For example, here in Belgium, police recently raided dozens of homes of suspected recruiters and politicians are talking about taking drastic measures, such as confiscating the identity papers of young men at risk of taking flight or even passing specific legislation.

Although I understand why the state would be concerned about the security risk posed by traumatised and possibly radicalised fighters when they return, the fact that fewer than a hundred Belgian Muslims are thought to be fighting in Syria suggests that the public panic far outweighs the actual riskss.

It is high time for Europe and the United States to do some soul-searching and be honest with themselves about where the threats to their domestic security truly lie. This will not only aid them in underwriting the safety of their citizens, it will also help remove the distrust surrounding a stigmatised minority.

Follow Khaled Diab on Twitter.

This article first appeared in The National on 27 April 2013.

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Russia takes a “grown up” beating

 
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By Ray O’Reilly

The acid attack on the Bolshoi ballet’s director highlights the worrying spread of crime, corruption and intimidation to all facets of life in Russia. Update: reports coming out indicate that long-running internal strife at the Bolshoi may be connected to this attack.

Wednesday 30 January 2013 [update 19 Feb 2013]

Is no one safe from Russia’s criminal gangs and shady types? Kidnappings, extortion, bribes, threats … a litany of evil stuff that ordinary Russians face on a daily basis. Now the acid attack on Bolshoi ballet’s Sergei Filin puts Russia’s revered cultural institution in the spotlight.

Cut someone off on the road, fall foul of the police, forget to pay ‘taxes’, start up a rival business … or just become a public figure and you could well find yourself on the wrong side of a dangerous character.

What are the police doing about it? On paper, what the police are supposed to do: investigate, report and occasionally charge someone with a crime. But ask a Russian what the police are doing and the answer will inevitably be “very little” or “too much”.

It’s probably this kind of cryptic logic that got Russia into the trouble it now faces. Corruption, it seems, cuts deep into everyday life in Russia. I entered a search query starting with “Why are Russians …” and Google’s auto-complete function offered “so crazy and ruthless” before I had even finished writing “Russia”. The query results were illuminating. The top spot went to a Yahoo question-answer which elaborated on the Russian mafia’s turf battle with Italian-Irish hard-men in New York.

I then drifted to a story by Business Insider on why Russians use car dashboard cams to record “crazy” stuff on the road, from police graft and road rage to hit-and-runs. There is even a YouTube montage of some of the footage gathered by these ‘dash-cams’.

Russia’s former president Dmitry Medvedev blamed these problems on the “undisciplined, criminally careless behaviour of our drivers”, along with poor road conditions. The police also come in for criticism in the Business Insider report. According to Transparency International’s Corruption Perceptions Index, corruption undermines countries and institutions and “generates popular anger that threatens to further destabilise societies and exacerbate violent conflicts”.

Indeed, it is the sort of violence we are now witnessing as it spreads from business and politics into the cultural and arts scene in Russia – a facet of life you would not ordinarily expect to be dragged into the greed and graft cycle. In 2012, Russia ranked 133rd on the corruption index. “While no country has a perfect score, two-thirds of countries score below 50, indicating a serious corruption problem,” notes Transparency International.

According to the Organised Crime and Corruption Reporting Project (OCCRP), a Russian initiative, a big chunk of that corruption is by traffic police, which along with kindergartens and universities, was ranked by Russians as the country’s most corrupt institution. “Over half of the population surveyed who interacted with traffic police said that they had been asked for a bribe,” the OCCRP reported.

Transparency International sums up the trickle-down damage that corruption inflicts on a society where trust in eroded: “Corruption translates into human suffering, with poor families being extorted for bribes to see doctors or to get access to clean drinking water. It leads to failure in the delivery of basic services like education or health care. It derails the building of essential infrastructure, as corrupt leaders skim funds. Corruption amounts to a dirty tax, and the poor and most vulnerable are its primary victims.”

This sort of corrupt influence doesn’t seem to stop at Russia’s borders. Interpol must have proverbial drawers-fall of mug shots of organised crime gangs operating out of Russia. Rumour has it that the Russian mob is establishing a foothold in underworlds in major cities around the world, from New York to Antwerp. (Clearly, I didn’t ask Interpol or the gangs to confirm this!)

Culture of violence?
Read any webpage on Russian culture and you will be reminded of its rich history, strong traditions and influential arts, especially literature, classical music, architecture and of course the ballet. People like Sergei Filin, head of Russia’s Bolshoi ballet, are household names in Russia … hell, the whole world. In fact, he is not the first ‘cultural name’ to come to the underworld’s attention.

“[Filin’s] acid attack has laid bare the poisonous atmosphere that has gripped the Bolshoi,” reports The Guardian. “Once the pinnacle of Russian cultural achievement, the theatre has been beset by scandal in recent years. Even a much-vaunted reopening in October 2011 was marred by accusations of corruption and poor workmanship.”

The attack puts the spotlight on a wave of violence that has swept Russia’s arts scene. In the past weeks, several theatrical figures connected to theatres in St Petersburg and Moscow were reported to have been threatened or beaten up.

Kirill Serebrennikov, a director at the Gogol theatre in Moscow, went so far as to publish on his Facebook page the threat he received, which according to The Guardian story went as follows: “Malobrodsky probably didn’t tell you what we said while we were beaten [sic] his Jewish mug, but if you don’t leave the Gogol theatre then you will be next. Happy New Year, with new feelings. They’ll beat you in a grown-up way. Wait for it.”

With all this crime, intimidation and fear of everything from shake-downs to death threats, it is little wonder that Russians record their trip to the supermarket on their dash-cam. But the scariest thing about this Filin story – and the thing that inspired me to write this little missive was the odd phrase, “They’ll beat you in a grown-up way”. It says your life, our lives, are filled with child-like notions of fair play. Where a dispute ends in a push-fight or a shouting match and everyone makes friends after the teacher intercedes.

In this dark underbelly, there is no teacher to protect you and the push could be at the end of a shank. A juxtaposition of innocence against anarchy… with all the makings of a Russian realist novel!

[Stay tuned for more intrigue!]

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Detained Egyptian musician vows: “I will not be silenced” about police brutality

 
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Mohammed Jamal, the lead singer of the popular Egyptian indie band Salalem, tells The Chronikler his story about a night of hell in police custody.

Sunday 12 February 2012

 

I thought it over carefully before deciding to write about this humiliating incident – an incident that has no rhyme or reason to it, but reflects the reality that the police force still needs to be completely cleansed of the corrupt Mubarak-era officers who still think they are free to hurt the dignity of anyone they simply don’t like. My friend and band mate Walkman and I were victims of these immoral cops.

We were heading home one night after our concert at the Cairo Jazz Club, where we had performed with the Canadian singer NEeMA, when we approached an ordinary police checkpoint. The police signalled for us to pull over and politely asked to see my driving licence and our identification cards – which we handed over, also politely. They then asked to search the car and search us and, out of politeness, we let them. After they were done and had not found anything illegal or suspicious on us, they allowed us to continue on our way, and we did.

Shortly after I drove off, I realised that I hadn’t taken back my ID card from the police officer who had searched us. Just to be certain, we searched the car first for the card, and when we couldn’t find it, we decided to return to retrieve it.

Back at the checkpoint, we tried to find the policemen who had searched the car (it was busy and there were a lot of cars being checked over). When I found the officer in question, he insisted that he had given it back to me and then asked me to park because I was blocking the traffic and that he would come and search the car with me for it. Meanwhile, Walkman had wandered off to ask other if they have seen my ID. As I was searching the car with the officer, Walkman innocently asked another policeman about my ID, which he somehow took personally as an accusation of theft and proceeded, with a gang of other coppersm to kick and punch Walkman. When I came to Walkman’s aid, the police turned mercilessly on me too.

Our attempts to arrest the blows flying at us were futile. After a long session of beatings, we were dragged to a waiting police car. They confiscated my car and our phones. On the way to the police station, a police officer handed me my ID and told me, “Here you go, your card”. When we reached the station, we were already in complete shock and awe from what had just happened to us – something we had never experienced before. They walked us to a room in which there was a miserable, low-ranking officer from the remnants of the former regime. No one touched us in the police station but they were very generous with the swearing and insults.

By this stage, we were already so depressed and humiliated that the names they were calling us had no affect. We were also accompanied by a large number of serious criminals, many of whom seemed to be friends with the cops and they all had a laugh together.

The officer then approached us and said, “Fuck the revolution that made you think you could mistreat police officers. Why the fuck am I being drained on the streets all day. Isn’t it for you? What a fucking revolution.” He then sent his colleague off to write a police report to “screw us” with. The other officer then opened a drawer and got out a big knife, a bar of hashish, and some paper and left. About an hour later, he came back with a closed envelope, the big knife and a written paper. We later learnt that they hqd fabricated a police report accusing us of possessing two grams of hashish, a big knife, and attacking a police officer while on duty.

We were eventually taken to a middle-ranking police officer who was very respectful. He apologised to us when he heard the story and knew we were respectable people but he all he managed to do was to order the guard to keep us apart from the serious criminals until we were transferred in the morning to the prosecutor’s office. He allowed us to use our phones and to ask our families to hire a lawyer. First thing I did was to tweet because I didn’t know who to call at 6am. Walkman called his brother and asked him to come with a lawyer to the prosecutor’s office.

Handcuffed, we were taken to the prosecutor’s office in a police van full of criminals and our sense of humiliation was growing but we remained silent, thinking silence was the smart thing to do.

All we wanted at this stage was for the investigation to pass so that we would be released, whereupon we could think about how to regain our rights. A decent lawyer came to our aid and the prosecutor was also very respectful. He tried to explain that what had happened was because we looked “weird” and that our attitude as musicians might have provoked the officer. Unfortunately, that’s the mindset many in the police force have. We were released on LE400 bail and now Walkman and I are charged with three quite serious crimes.

Even though I am facing these serious charges, I will not be silenced, and neither will Walkman, until this officer is sacked. I will not be silenced and this is why I wrote this note and decided to post these pictures because no one should go through this and be silenced. The cleaning up of the police force might be a lengthy and difficult process but it is not an impossible one.

 

This text was originally written in Arabic. Translated by Osama Diab,.

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The danger of an elected dictatorship in Egypt

 
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 By Osama Diab

The army is giving Egyptians a stark choice: choose freedom and endure anarchy, or choose stability and put up with us.

Thursday 29 September 2011

Last week, after the Supreme Council of the Armed Forces (SCAF) reactivated Mubarak’s 2010 extension of the emergency law,  it suggested holding a referendum on the reactivation to give its decision a sheen of legitimacy. If the emergency law passes through legal channels, it will allow SCAF to silence its opponents while claiming it has popular support for its actions.

Where once authoritarianism was imposed on Egyptians, Egypt is now facing the risk of “democratically” choosing to be governed autocratically, where the people themselves call for or support authoritarian practices such as military trials, emergency laws, etc.

Since the revolution, Egypt’s de facto military rulers have cracked down on media outlets,allegedly tried 12,000 people before military courts, reactivated Hosni Mubarak’s highly unpopular emergency law , and outlined no clear time frame for the transition to a civilian government – things even Mubarak wouldn’t have dared to do in post-revolution Egypt. But what is perhaps most appalling is that a growing number of people is supportive of this.

After the defeat and withdrawal of police forces from the streets on 28 January, the lack of security and this anarchy-like state have driven many people to express their willingness to trade in their dream of democracy in return for ‘normalcy’ by supporting authoritarian practices in the hope of stopping the country from descending into the absolute state of lawlessness they fear.

As a result, many Egyptian have voted in favour of reactivating Mubarak’s emergency law. On the Masrawy news website, 59% of those who took part in a poll agreed that the emergency law should be reactivated. The figure of an al-Shorouk online poll was nearly half.

There is no doubt that the past seven months since Mubarak’s ouster have been so overwhelming that many are now ready to give up their dream of democracy. The perceived rise in crime and the struggling economy have shifted many people’s priorities to security and stability over human rights and democracy.

The SCAF has capitalised on this fear to boost its popularity – at least in comparison with the former regime. May be some Egyptians are still grateful for the army’s refusal to open fire at protesters, especially when compared to the savagery of other armies in the region, or perhaps people simply see the military as the last line of defence against anarchy. This is why their use of Mubarakist techniques has worked better than it did for the man himself.

Unlike the ousted president, they seem to have successfully managed to draw some public support for them and stoked up opposition against pro-democracy activists. On top of the relative credibility they enjoy, the public support expressed for arbitrary laws is a result of the SCAF’s relatively effective propaganda which links stability to their policies and their way of administering the country, whilst connecting chaos and instability to those who dare to oppose them.

The message the rulers are trying to send is simple: if you want freedom you have to endure prospects of a wide-scale war with Israel, looting and thuggery, a collapsing tourism industry, a struggling economy, and a security vacuum. If you want stability, all you have to endure is us.

The SCAF has tried relentlessly to link chaos and mayhem to human rights and political activism by accusing many key players in the revolution, such as the 6 April Youth Movement and the Kifaya (Enough) coalition, of trying to destabilise the country and serving foreign agendas.

Despite being accustomed to working under an authoritarian regime,and the smear campaigns and the heavy-handed security that come with the territory, rights activists now also need to grow accustomed to working under popular “dissuport”.

Political and rights activists are now slowly losing their status as “heroes” and are gradually being cast as the “villains” instead of the regime. Opposing Mubarak’s dictatorship was seen as a heroic act. Opposing SCAF is being seen by a growing number of Egyptians as a form of “treachery”. 

Intensive propaganda has associated human rights, in the minds of many, with vandalism, chaos, instability and conspiracy. The main danger to democracy that Egypt is facing is not the practices of the military rulers, but the public support for such practices.

The SCAF should not be deceived or lulled into a false sense of security by this support, which is probably going to be short-lived and is only a result of the horrors of recent months.

Once the memory of the chaos becomes distant enough and the revolutionary dust settles, people will again start realising the government’s failure to deliver better living conditions, to enhance the rule of law, to fight corruption and to push for greater civil liberties.

Rulers with a security-only mentality who fail to address economic, legal and social issues run the risk of sharing Mubarak’s destiny or even worse, because next time people will make sure not to go home with an unfinished revolution or trust anyone but themselves to take charge of the transitional period.

Employing tired, old narratives and displaying a severe lack of political imagination, which is a typical characteristic of military rulers, would only serve to remind Egyptians of the old regime they despised for long undermining the power, energy and creativity of the people.

Civil rights and genuine stability can only come together, and the Egyptian revolution proved that the heavy hand of security can no longer achieve stability on its own.

Soon enough, those Egyptians who believe that military strongmen are more capable of maintaining public order than democratically elected civilian governments will discover that this idea is nothing short of a myth. What we have is not really a choice between freedom and stability, but a choice between having both or neither.

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Egyptian in the holy land

 
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By Khaled Diab

As a rare Egyptian in Jerusalem, I have felt something akin to being a B-list celebrity.

Tuesday 27 September 2011

The Dome of the Rock. ©Khaled Diab.

Loathe thy neighbour is the unwritten rule which, despite exceptions, generally governs the relationship between Arabs and Israelis. Despite living together on the same land, few Israelis and Palestinians interact on a personal level. And with travel restrictions and the political baggage of mutual hatred, fear and distrust, there is little traffic between Israel and the rest of the Arab world.

Even between my native Egypt and Israel, which have had a peace treaty for almost as long as I’ve been alive that, at least in principle, allows mutual travel, few venture across the border in either direction.

So, what made us decide to come here?

In 2007, I visited Israel and Palestine to express solidarity with the Palestinians and extend a hand of understanding and empathy to Israelis, and partly to learn more about the socio-cultural reality behind the geopolitical situation which I’d been interested in and writing about for years.

Since then, I’ve toyed with the idea of returning to spend a longer sojourn. My wife, too, has a profound interest in the country – not only is she an Arabist, she has also researched creative ways of breaking the deadlock in the Israeli-Palestinian conflict. So when my wife was offered a job in Jerusalem, and with the portable nature of my profession, we jumped at the chance.

Despite the outright opposition or reluctance of most Egyptians to travel here, family, friends and acquaintances have been generally positive about our move, even in light of worsening bilateral ties, especially following the deadly terror attack launched from Sinai and Israel’s violent, sovereignty-defying retaliation which sparked anger on the streets of Cairo, culminating in the trashing of the Israeli embassy.

“I admire what you’re doing,” a good Egyptian friend said. “But personally I couldn’t do it. I have too many moral objections and I don’t think I could cope with the occupation.”

Nevertheless, some Egyptian friends have expressed excitement.

“Damn, spring in that greenish, dynamic city. Sounds like a wow to me. Cuisine, lingos, music… and tension,” another close Egyptian friend enthused, though he did express concern about the “anti-Arab, anti-Muslim or anti-Egyptian” sentiments that I might encounter.

Fortunately, until now, my main experiences of discrimination have been at the hands of officialdom, the army and the police, but rarely on the individual level, at least explicitly. In fact, in places where Israelis and Palestinians are thrown together by accident, such as the controversial light railway in Jerusalem, they tend to be polite and respectful to each other.

When paths cross in Jerusalem. Photo: ©Khaled Diab

“Wow” is perhaps not the word that first crops up in my mind when describing Jerusalem – “surreal” seems more appropriate. For an agnostic whose only interest in religion is social, political and historical, the spirituality – and fundamentalism – of the city holy to the three Abrahamic faiths is somewhat lost on me. Although I’m of a Muslim background, the Dome of the Rock complex fails to shake my soul, even during the intense spirituality of Ramadan. That said, its architectural grace is sublime, as is the artistic beauty within the Church of the Holy Sepulchre – while, to the unspiritual eye, the Western Wall is, as its name suggests, just a wall.

But it’s not just the historical and spiritual backdrop; there are also the conflicting realities of one’s mundane domestic routines carried out in a bubble of relative tranquillity amid the wider context of tension caused by decades of conflict and a rapidly changing geopolitical situation.

Although my previous visit had already convinced me that Israeli society has so much in common with the rest of the Middle East, despite its greater individualism and non-conformism, the Egyptian in me still cannot fully overcome the sense of strangeness of the experience. And, even in my short sojourn here, I have encountered such a diverse array of the weird, wonderful and eccentric – including Palestinians who expressed qualified admiration of Theodor Herzl, the founding father of Zionism, and Israelis who criticised him harshly – as well as the good of heart, not to mention the bad and the ugly of intent and action.

Here the political encroaches on the personal with sobering regularity. For example, choosing where to live, shop or hang out raises constant ethical conundrums. The neighbourhood we live in is surrounded by settlements, which, if you lack knowledge of the political topography, you might mistake for well-off suburbs, while the nearby refugee camps resemble the popular quarters of many Middle Eastern cities, though they are walled in on all sides.

With the movement restrictions they must endure, it is often hard to meet up with Palestinian friends and acquaintances. Given the segregated nature of the city, many Jewish friends and acquaintances are reluctant – or even fearful – to come to east Jerusalem, though some do, while those from Tel Aviv and other more secular parts of Israel really don’t like visiting because of the city’s increasingly theocratic vibe.

An Orthodox neighbourhood of Jerusalem. Photo: ©Khaled Diab

Ever since we arrived in the unholy mess of the Holy Land, we have felt quite conspicuous, with our particular Middle Eastern-European blend drawing speculative glances from Israelis and Palestinians alike, obviously trying to work out whether we’re one of them or the other side or just tourists. Also, our toddler son, with his blond curls and his mother’s delicate features, disarming smile and socialite swagger, is treated like a rock star wherever we go.

As an Egyptian, I have felt something akin to being a B-list celebrity myself – you know the type whose name no one knows but they’re certain they’ve seen before. Given that so few Egyptians travel to Israel or Palestine, most of the Egyptians Palestinians “meet” are through films, pop music, soaps and talk shows – which seems to endow their more mortal compatriots with a certain glamour and mystique, even if they can’t act, sing or dance.

Despite the criticism my presence here elicits from some Egyptians, Palestinians themselves usually express pleasure that a fellow Arab has come, and they are always eager to know what I think of their society and my take on the situation.

In trouble spots in particular, I am made to feel especially welcome. For instance, quite a few people in Hebron, and especially the shopkeepers, where over 1,000 shops have been shut down in the Old City to accommodate 400 or 500 settlers, told me, “We’re so glad that an Egyptian has come to see for himself what we have to endure.”

In fact, the uprising in Egypt has enhanced the “street cred” of all Egyptians in the eyes of Palestinians. Since we arrived, I have received endless congratulations for the revolution. Even while out researching an article in a tiny Palestinian village effectively cut off from the outside world by settlements, the locals I met got sidetracked from talking about their own plight to wax enthusiastic about the achievements of the Egyptian people.

“You Egyptians have raised the head of every Arab,” Mohammed Barakat, a local lawyer, told me.

Quite a few Israelis have also been inspired by events in Egypt, despite the fears elicited by Mubarak’s downfall among politicians and in mainstream society. “[The Arab Spring] has made me more eager to dream that the borders will open one day,” Mati Shemoelof, an Israeli journalist, poet and activist told me over drinks. “And I feel that we can only learn from this fabulous, new, brave movement.”

And as if to confirm his point, Israel has subsequently been gripped by protests over soaring housing prices, centred on Tel Aviv’s Rothschild’s Avenue, which has been described by some commentators as the country’s own “Tahrir Square”. I recently headed to the Israeli Tahrir to attend the largest demo so far – and probably the largest in Israel’s history – and was impressed by the vibrancy, creativity, diversity and good-naturedness of the crowd. An Israeli I know was keen to find out if I thought the protests compared favourably to those in Egypt.

 Generally, being Egyptian carries a different significance for Israelis, who tend to feel isolated and rejected in the region. And so, when they find out that I’m from Egypt, they are often pleasantly surprised even confounded, such as during the protest in Tel Aviv where I was perhaps the only Egyptian in the crowd.

 “But why do Egyptians never come here?” is a common question I get. “We were so hopeful after the peace treaty that we would become normal neighbours,” a leftist artist once said regretfully.

After explaining the reasons, I often turn the question around and ask Israelis why so few of them go to Egypt, despite the desire of many Israelis I have met to be accepted as normal citizens of the Middle East.

Israelis not only fear the intermittent terrorist attacks that target tourists, they are also unsure of the reception they will receive from Egyptians, with many apprehensive that they will face such indiscriminate hostility that they may simply be mobbed on the street by angry crowds.

However, Israelis I have encountered who have actually been to Egypt have returned with generally positive stories to tell. For example, Ofir Winter, a post-graduate student specialising in Egyptian politics at Tel Aviv university, attended the annual Cairo book fair and not only thoroughly enjoyed the debates and seminars, but was also pleasantly surprised by how Egyptians reacted to him.

“I recall that the warmest welcome I got was in a Salafi book store,” he told me. In fact, so enthusiastic was the welcome that one of the workers tried to convert him, “but in such a tolerant, delicate and kind manner that I could not dislike him,” Winter explained.

And if an Islamist and an Israeli can hit it off so well together, there is hope for the future yet. In fact, I am whole-heartedly convinced that the most under-utlised yet powerful weapon in the peace arsenal is dialogue and joint action across enemy lines that mobilises the massive “silent” majority.

This is demonstrated by the fact that, despite the bickering of their leaders, not only do 80% of Palestinians support the Palestine’s controversial application for UN membership but, surprisingly, so do 70% of Israelis, a recent joint poll found. That said, few Palestinians or Israelis I meet hold out much hope that this latest “game changer” will change the game for the better.

But walls of suspicion stand in the way of greater joint action. “We don’t feel the majority of Israelis care enough or are interested in our plight to do anything about it. Besides, there isn’t enough mutual trust,” one young Palestinian activist told me.

“The Arabs I deal with in my activism are both sympathetic and suspicious of Israelis,” Shemoelof says, noting that the anti-normalisation movement is a great hindrance to joint action.

Although I agree that Arabs should not normalise their economic ties with Israel until a just resolution has been reached, I believe that there is much to be gained for the cause of peace if like-minded Arabs and Israelis come out of their trenches and join forces to build some common ground in the no-man’s land which separates them.

This essay was first published by The Institute for War and Peace Reporting on 26 September 2011.

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Egypt’s counter-revolutionary bogeyman

 
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By Osama Diab

Fear of retaliation from the old regime shouldn’t be used to limit Egyptians’ hard-won freedoms and attack peaceful protesters.

Monday 2 May 2011

Egyptian hopes for a more democratic future were crushed on Friday when security forces from the police and military raided Tahrir Square in Cairo, leaving two people dead and arresting 41. The army blamed counter-revolutionary elements for provoking the clashes and denied responsibility for the bloodshed.

The attacks on protesters came two weeks after the recently appointed cabinet passed a law restricting protests. The minister of justice, Mohamed Abdelaziz el-Guindy, told Egyptian television that this was a measure to protect the revolution.

The violence in Tahrir wasn’t the only act justified with this scapegoat. The demolition of Sufi shrines, the burning of a Christian church in Atfih and the subsequent violence, and even labour strikes and sit-ins have all been described as counter-revolutionary acts.

The law, which was approved by the ruling supreme council of the armed forces in the absence of a parliament, makes participating in protests and strikes that hinder the work of public institutions or authorities during a state of emergency illegal. This kind of vagueness and open-endedness could make any strike or protest subject to this law, which provides for punishment of up to three years in prison.

Deposed president Hosni Mubarak ruled Egypt for 30 years with an emergency law that was instituted after the assassination of former president Anwar el-Sadat by Islamists in 1981. Since then, Mubarak used Islamists as an excuse to crack down on any attempt at political change. Just a few hours before leaving office, he told Christiane Amanpour of ABC television that if he left now, the Muslim Brotherhood would take power in Egypt.

With a new military regime in place, signs of similar Mubarak tactics are starting to emerge. This time, Islamists, last season’s scare tactic, are replaced with the remnants of the previous regime – Egypt’s new bogeyman.

This fear of a counter-revolution could potentially be extended to include all sorts of freedoms. Restrictions could be put on the media and civil society, for example, claiming that some of its elements are part of a counter-revolutionary plan.

The law against demonstrations, nevertheless, was welcomed by many to end the “politics of the street” in which whoever has control over the streets of Egypt has influence over public policy.

Despite the harm that might occur from taking every simple demand to the streets during this critical time, this should have been dealt with through swift reforms rather than criminalising protests.

Political stability is always something to aspire to, but the best means of achieving it is still up for debate. What Egypt needs now is genuine stability driven by social equality, political freedom and a fair enforcement of law, rather than a fake stability imposed by oppressive laws and the heavy hand of brutal security. The policies of Mubarak and his cohort of Arab dictators have all led to instability, despite an endless number of oppressive laws and brutal security forces.

There are plenty of existing laws that could be used against remnants of Mubarak’s regime who try to instigate chaos. Corruption, hooliganism and vandalism are already punishable in the courts.

“Any move to curb freedom of assembly and the right to strike in Egypt would be an alarming step backwards and an insult to those who risked – and lost – their lives calling for change over the last two months,” an Amnesty International spokesperson said.

Egypt has had enough of the politics of fear and division, and if the revolution is to achieve its goals, loose accusations of “counter-revolution” should not be used by any group to win support or justify actions that otherwise cannot be justified.

Until now, no one has had a clear understanding of what this counter-revolutionary threat is, what its goals are, what is it trying to achieve, or its methods of achieving it. But it has been used by some groups to accuse their opponents and abused by those in power to restrict freedoms.

This column appeared in The Guardian Unlimited’s Comment is Free section on 11 April 2011. Read the related discussion. Reprinted here with the author’s permission. © Osama Diab. All rights reserved.

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Religious freedom at stake in Egypt

 
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By Osama Diab

If you don’t fast during Ramadan in Egypt, lie about it; hide it. Otherwise, you might land in jail.

26 August 2010

Tarek Elshabini, a 21-year-old engineering student, is Muslim, but only according to his personal ID card. Every year when Ramadan comes, he faces a dilemma: he doesn’t fast because he’s an atheist, but everyone, including police officers, expects him to fast because he was born to a Muslim family.

In order to avoid any possible clashes between Elshabini and his family due to his non-religious credos, he decided to move away for a while until they are able to live with this new reality. Most families, in what was called the most religious country in the world by Gallup, would find it bitter to swallow the fact that their son does not believe God exists.

Elshabini managed to find a job in Hurghada as a bar tender in a night club to make his getaway, and on his second day in the Red Sea tourist city, he had to go to the police station to acquire the certificate of good conduct required by his new employer. After a few hours of struggling with governmental bureaucracy, Elshabini got his clean criminal record and was out of the police station at noon.

To kill his thirst, Elshabini stopped at the kiosk across from the police station for a soda. He stood there, bought a can of soda and lit a cigarette. Elshabini had no idea that last Ramadan at least 150 people were arrested in Aswan and Hurghada, where he just arrived, for eating, drinking or/and smoking in broad daylight during Ramadan. This was new and it was the first time it had occurred in Egypt.

It wasn’t the last time though. This year, two micro-bus drivers were also arrested in Cairo for the same reason. A Ramadan crackdown was also carried out by police officers in Hurghada to arrest those who eat, smoke or drink publicly before sunset.

While Elshabini was smoking his cigarette and drinking his soda, a plain-clothed officer came up to him and asked what his name was before he invited him into the police station. “At this point, I thought that I might have forgotten something inside while getting my papers, and this very nice man was going to help me get it,” explains Elshabini.

The officer knew from his middle name, Ahmed, that he was a “Muslim”.

In Egypt, personal ID cards state the citizen’s religions. The government of Egypt only recognises the three Abrahamic faiths: Islam, Christianity and Judaism. Therefore, atheists like Tarek, have to state one of these religions in their ID cards.

The officer then told Elshabini he was arrested on the charge of “public breaking of the fast” and locked him up in detention. For three hours, no one would talk to him or tell him what was happening until the officer who arrested him came back. “I kept telling him I was sorry, and that I forgot that it was Ramadan and that I was fasting; anything just to get myself out of this,” says Elshabini.

Heba Morayef, a Human Right Watch researcher, explains that there is no such crime as “public breaking of the fast”. “The arrest of people for smoking in public during Ramadan is illegal under both Egyptian and international law. These arrests are arbitrary in the absence of any legal provisions under Egyptian law,” says Morayef.

After three hours of begging, Elshabini was finally released. “I’ll believe you this time, and I’ll let you off with no police report. How’s that for a favor?” Elshabini says the officer told him.

Morayef also believes that these arrests seem to be occurring as a result of initiatives of individual police stations rather than a top-down policy by the ministry of interior. She believes, though, that this does not absolve the government of the responsibility for these illegal arrests. “The government must clearly issues instructions that its security officers do not have the right to arrest people who appear not to be fasting,” she adds.

“Ramadan is the time of year that I would very much like to disappear from the face of the earth. Everybody is badly infected with this mass religious hysteria, and people start to interfere in other people’s business,” says Elshabini.

The story of Elshabini shows how Egypt’s relatively secular police is becoming increasingly intolerant when it comes to freedom of religion. It also demonstrates the government’s failure to acknowledge that there are people who might not believe in Islam, Christianity or Judaism. Egyptian law still does not address this issue either. Until last year, members of the Baha’i faiths had to write Muslim on their ID cards because the law does not recognise the Baha’ism as a religion. Last year, the court allowed Baha’is to choose to leave the religion field blank.

These arrests also show that freedom of religion and belief is in danger in Egypt which has always been known for its relative religious tolerance, especially in contrast with more theocratic regimes in the region, such as Saudi Arabia and most of the Gulf countries, Sudan and Iran, but for a second year in a row, this seems to be changing, at least on an unofficial level.

“After three of the most humiliating hours in my life, I couldn’t believe what was happening. At some point, I thought that this was a TV show or something; that this was a trick, but unfortunately, every part of what happened was real,” says Elshabini.

However, many Egyptians are against these arrests. A facebook group called ‘Egyptians from all beliefs are against the arresting of non-fasters in Ramadan’ attracted some 800 members in just a few days. “Respect expected by people who fast should be based on personal choice,” says Hany Freedom, the creator of the online group who chose to go by his Facebook name. “Otherwise, how would the faster know if others are considerate out of conviction or only because they are forced to.”

This article first appeared in The Staggers blog of The New Statesman on 23 August 2010. Republished here with the author’s permission. Read comments on this article here. ©Osama Diab. All rights reserved.

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Make Ramadan torture-free in Egypt

 
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By Osama Diab

It’s Ramadan, but the Egyptian police continue to practise brutality and torture. This year, they should set a better example.

19 August 2010

Ramadan is the month during which the Qur’an was first revealed more than 1,400 years ago. Muslims are supposed to wash away their sins during this month because the reward for good deeds at this time is believed to be bigger. People are not only expected to abstain from eating and drinking during daylight, but also from malicious behaviour. Charity is also encouraged. The most visible signs of this in Egypt are the mawa’ed ar-rahman (tables of mercy) which are scattered all over the country offering poor people free food to break their fast.

Given the altruistic nature of Ramadan, we can only hope that torture and beating people to death are on the police’s list of sins to wash away this month.

One thing is for certain: Egypt’s police has a long list of sins for which they need to repent. News of police brutality and torture have dominated the pages of independent and opposition news outlets over the past two months. Khaled Said’s killing, among other incidents of police brutality, has made Egyptians more furious than ever. Anti-brutality protests took place on an almost daily basis for a few weeks after Said’s death. Unsurprisingly, the government responded to its accusers by claiming brazenly that it was just an isolated incident. But its decision to extend the emergency law a few months ago made clear that law enforcement is probably not going to get any less brutal.

These supposedly “isolated” brutal acts have been called “systematic” by human rights organisations. “Torture in Egypt has become epidemic, affecting large numbers of ordinary citizens who find themselves in police custody as suspects or in connection with criminal investigations”, reads a Human Rights Watch report from September 2009.

Despite having such a poor record on human rights, the Egyptian police still feels righteous enough to conduct occasional morality raids. Last Ramadan, I wrote that the Egyptian police took a pious stand by arresting more than 150 people who publicly ate and smoked during fasting hours. I argued back then that the increasing religiosity of society, driven by the Muslim Brotherhood and Salafi movements, had put pressure on Egypt’s relatively secular regime to act more “Islamic”. This time around, a wholesale police campaign has been launched and endorsed by the interior ministry.

Many Muslims, including those in the police, think Ramadan is only about refraining from food, water, smoking and sex, and actually behave in a way that is completely antithetical to the principles of the month. For example, over-indulgence is common during iftar (the meal which breaks the fast), but part of the point of refraining from food is to experience its lack in order to sympathise with the poor. Restraint and self-discipline are the pillars of Ramadan, but many people still completely lose their temper during the hour before iftar when traffic is at its craziest and people are at their hungriest and thirstiest.

This Ramadan, the Ministry of the Interior should give strict orders to its men regarding the ill-treatment of citizens. Rather than giving orders to arrest people for eating and smoking publicly, it should declare Ramadan a torture-free month. In my opinion, it would be more “Ramadanic” to stop torturing people than forcing them to fast. Ramadan’s philosophy is about forgiveness and tolerance, not the wielding of absolute authority over citizens who have committed no crime.

This column appeared in The Guardian Unlimited’s Comment is Free section on 11 August 2010. Read the related discussion. Reprinted here with the author’s permission. © Osama Diab. All rights reserved.

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Criminal injustice in Egypt

 
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By Khaled Diab

Egyptian police and a decades-old emergency law stand in the dock of public opinion following a young man’s alleged murder.

6 July 2010

The ‘before’ and ‘after’ shots looked like the makeover from hell. Before, we have a clean-cut young man who appears to be rather reserved and perhaps even somewhat shy. After, his once-youthful and pleasant face looks up with dead eyes, disfigured beyond recognition. It looks like it has caved in on itself, particularly around the mouth and jaw.

The cause of his death? It depends on whose side of the story you believe. According to eye-witnesses and Khaled Said’s family, the 28-year-old Alexandrian was dragged out of an internet cafe and brutally beaten to death.

According to the official story, as outlined in two coroner’s reports, he died of asphyxiation caused by his attempt to swallow a packet of ‘bungo’ (a form of marijuana), presumably out of fear of being caught in possession. The post-mortem did concede that the young man had injuries resulting from a “collision with solid objects”, but claimed that these had not led to his death.

With public distrust of the police almost universal, the Egyptian public – not to mention human rights groups – are highly sceptical of the investigation’s findings. Why? Well, the evidence doesn’t really add up and the government has got form when it comes to covering up police brutality, which human rights groups say is “systematic” and “endemic”.

Many see this as a blatant attempt to posthumously tarnish the good name of a law-abiding young man – who was also reportedly apolitical – to mask the ugly handiwork of the regime’s iron fist.

But if Said was not a political activist nor a criminal, why was he attacked by police in the first place?

The original theory doing the rounds was that he had objected to a heavy-handed police raid of the internet cafe and this provoked the fragile egos of the two plain-clothed officers. His family allege that this was retribution for his posting online of a video, which appears to show police officers dividing up the spoils of a drugs haul.

Since the dead can’t protest, hundreds of thousands of Egyptians have refused to be cowed or intimidated into silence and have taken up Said’s cause. A Facebook campaign set up to keep his memory alive and to seek justice for the young “martyr” has attracted nearly a quarter of a million members in Arabic and 25,000 in English.

And, unlike some earlier campaigns that did not venture far beyond cyberspace, this one has spilled out onto the Egyptian streets. In addition to the hundreds who attended Said’s funeral, “flash mobs” have organised a number of successful protests. One of the most poignant was when thousands of people stood in a long chain along Alexandria’s seafront – spaced five metres apart, in part to get around Egypt’s draconian emergency law, which bans mass public assemblies – and stood silently or read their Qur’ans and Bibles.

In fact, silence has been the by-word. As one Egyptian commented on Facebook: “If speaking up only brings more violence, then silence will have to articulate our grief.”

Last Friday, large protests took place in a number of major Egyptian cities, with opposition figurehead and the main challenger to President Hosni Mubarak in next year’s elections, Mohamed ElBaradei, the former IAEA chief, joining the Alexandria sit-in.

Despite this concerted show of public anger, the two officers allegedly behind Said’s death remain on active duty.

“The nation is on the verge of social explosion, and amid all this, you’d expect the regime to act very cautiously regarding issues of political freedom and human rights to contain public anger, but they are just doing the exact opposite,” my brother, Osama, tells me in disbelief. “It feels bad to be ruled by authoritarianism, but it feels even worse to be ruled by stupid authoritarianism that is unable to think before it acts.”

Although Said’s death is a huge tragedy for his family, if it helps to ram the final nail in the coffin of Egypt’s emergency law, then this tragedy will not have been in vain. Three decades old, this draconian legislation has hung over the heads of Said’s generation their entire lives and has effectively transformed Egypt into a police state.

The unconstitutional emergency law, which activists have been trying to reverse and repeal for years, grants the police and security services so much discretionary power that it has led to torture and even murder, with few perpetrators brought to justice. The Egyptian Organisation for Human Rights documented 46 torture cases and 17 cases of death between June 2008 to February 2009 alone.

“Under the state of emergency, the power of security forces has become absolute. It has become a hegemonic force in the country, even judicially,” says Bahey Eddin Hassan, general director of the Cairo Institute for Human Rights Studies. “Without a real balance of power, you do not have the rule of law and judicial independence. Without real balance, you lose the voice of the people.”

This column appeared in the Guardian newspaper’s Comment is Free section on 12 May 2010. Read the full discussion here.

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Zero tolerance=zero difference

 
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By Khaled Diab

Belgian media hysteria over crime and calls for zero-tolerance policing miss the real issue – social exclusion in the inner city.

16 February 2010

To the outside world, the scariest thing about Brussels is probably its bureaucracy. In Belgium, however, Brussels has something of a reputation for being an unsafe city where criminals of Moroccan and other immigrant extractions rule its mean streets and certain neighbourhoods are no-go areas not only for law-abiding citizens but also for the police.

Three recent incidents, including a dramatic one in which a police officer was shot with a Kalashnikov during a getaway after a thwarted armed robbery, have confirmed this perception in the minds of many.

The predictable media frenzy – with a tone that would be familiar to a British audience – about street crime and the need for “zero tolerance” followed hot on the heels of the tragic shooting, and voices of reason and nuance have been drowned out. The police even took to the streets to call for more resources and pay, as well as stiffer sentences and faster judicial procedures.

In addition to idle musings about who polices the police during such a protest (a friend suggested that perhaps anarchists and activist should get the chance to stand on the other side of the barricades), I wondered whether the Belgian capital’s image is deserved and whether more draconian security measures are really the answer.

According to available statistics, Brussels has, by northern European standards, a high petty crime rate and it is top of the European league when it comes to domestic burglaries but is one of the safest capitals in the world – and possibly the safest in Europe – when it comes to violent crime, particularly murder. And despite the current media stampede, in the first half of 2009 Brussels registered the lowest crime rate in almost a decade.

Like many Brussels residents, my wife and I lived for years without problems beyond some minor annoyances, on the edge of what is regarded as one of the city’s more dangerous neighbourhoods.

The public debate, carrying as it does racial and religious undertones, has not surprised locals in Brussels’s problem areas but it has caused widespread disappointment. “The violence we hear about in the media is the exception and not the rule,” Kamal, a 32-year-old Moroccan, told me. “With all this talk of zero tolerance, respect has reached zero level. We need a public debate, but one based on mutual respect and acceptance.”

The sense of disillusionment is pervasive, especially in Kuregem, which is regularly portrayed as some kind of urban “war zone”. Eric Gijssen, a video artist and social worker who has lived in Brussels for two decades and works with young people in Kuregem to help them find their voice through the medium of film, has noticed a growing apathy among his charges.

“The youth I work with and other locals are becoming increasingly apathetic,” he said. This is a far cry from the active and engaged young people we met some years ago at the Alhambra centre who were keen to challenge stereotypes and misperceptions. “They no longer believe this will make a difference, and have turned their backs on the media to find their own information sources and forums online,” Gijssen added.

While he acknowledges that there are plenty of problems, he finds that the sensation-seeking elements of the media and self-serving politicians are only making a delicate situation worse. “Instead of stigmatising entire communities, we must first of all engage with the youth and offer them alternative perspectives,” he said.

Gijssen and others with grassroots experience see the fixation on security aspects of the Brussels question as short-sighted and even counterproductive. Instead of attacking the symptoms with a fist of steel, what is required is treatment of the root causes: poverty and social exclusion.

While it is not inevitable that poverty will lead to crime, ignoring the strong correlation between the two is disingenuous and an easy way for politicians and society to cop out of their responsibilities to create opportunities for the marginalised.

In Brussels, the contrast between wealth and poverty is extremely stark. As the country’s main economic dynamo, Brussels has a per-capita GDP that is 233% that of the EU average! However, most of the wealth generated in the city is earned by people who live in its plusher suburbs or who commute there from other towns.

In contrast, inner-city Brussels, unlike most other capital cities, has the highest unemployment rate in the country (17.6%) and, according to Gijssen, in places like Kuregem, youth unemployment can be as high as 50%. Unsurprisingly, this chasm can often lead to feelings of resentment on one side of the wealth divide and fear on the other.

“In places like Kuregem, young people have very little or nothing, and not much of a future to look forward to,” explains Gijssen. “One thing is essential: more investment.”

But rather than investing more, the authorities have been siphoning off funds from community projects in Kuregem and other poorer neighbourhoods in Brussels and, at a time when everyone is feeling the pinch of the economic crisis, immigrant neighbourhoods have fallen off the political radar when it comes to employment and education.

“If jobs and other opportunities are found, then this security problem will vanish,” Kamal told me. “We need to combat social exclusion through better socio-economic integration.”

This column appeared in The Guardian Unlimited’s Comment is Free section on 8 February 2010. Read the related discussion.

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