There is no better example than Iran. The Iranian government is not a victim of this, they deserve any revealing coverage that comes their way. It’s a country that thrives on its own people’s blood and by executing people at such a fast rate that it’s difficult to be shocked or even shaken by such news anymore. People hear about it so often that it’s numbing. They hear about it mostly because it’s accessible. U.S and Israeli media report it every day as a strategy to empower itself. It’s a brutal psychological war that uses real lives and real personal stories, real people, to give itself more power. The more it happens, the more they celebrate it. It shows from their energetic coverage of such news. For their convenience, such news helps to divert your attention away from their own crimes and their own dirty games that play a big role in today’s political and human rights crisis across our countries. Protesters shot and killed in Saudi Arabia or Bahrain? Move along people, nothing to see here.

Many of my activist friends in Iran share this same feeling. These governments (also oppressive) taking advantage of these activists who risk their own freedoms to expose these stories and who, as a consequence, have to witness these stories being used against them. We all know that the U.S and Israel, and their allies, have no interest in human rights and in us as human beings. They have an interest in their political and economic status, and to maintain Israel’s role as a superpower in the region, one that also thrives on blood and murder. But the U.S regards that as “necessary crimes” for Israel’s “survival,” though Iran and Syria can claim the same thing. They kill for the survival of their current government and current structure and to protect the current people in power. You can justify anything if you try to and sometimes it would even make sense, it just would never be right. Especially if it means you end up putting even more people in danger than they already were, which is what both the U.S and Israel are doing with its narrow coverage.

Some people ask why others are so focused on Israel when there are crimes happening in their own countries or other neighboring ones. The answer is that coverage of these issues gets in the wrong hands all too often. These are powerful hands who call the shots (literally.) In one instance you still want the entire world to know what crimes your government is committing and in another you don’t want to empower occupying and imperialist forces to use that as justice for their interference. A lot of people feel that the latter is an important struggle because the human rights movements feels incomplete without it.

Unfortunately for us, this will happen regardless of our fight against it. That doesn’t mean we can sit back and watch it happen, but we should expose it and discourage it and even refrain from speaking with certain journalists at certain papers and state our reasons why so that they understand that we’re not going to help their agendas that are in direct competition with ours. And our agenda is the simplest demand that is the hardest to fight for: to be free. Free from tyrannical regimes and free from occupying foreign forces.

Feras Baqna, Hussam Al-Drewesh and Khaled Al-Rashed started an online television series based in Saudi Arabia called “We are being cheated.” They posted several episodes on topics that are often not covered by mainstream Saudi television. The last episode was called ‘Poverty’ where many issues were raised regarding Saudi Arabia and increasing poverty, which is ignored by the government. As a result on October 16, 2011 these three young Saudi men were summoned by the Bureau of investigation and Prosecution. They have been detained ever since, without charges, arrest warrant or legal representative.

The online series was started by these three young men because they loved Saudi Arabia and wanted to change aspects of it that were implemented poorly. Highlighting poverty was not to mock Saudi Arabia, but to change the lives of those who are poor by giving them better opportunities. Instead of these three pioneers being applauded, they were met with an iron fist, making the Kingdom appear as ridiculous, even more so than the ban on women driving.

Every country needs an opposition, it will keep the ruling party in check through scrutiny and accountability. Saudi Arabia’s attempts to censor voices of opposition, or concerned citizens will inevitably led to increased frustration and anger. And this particular case sets a precedent for future Saudi youth that their voices don’t matter, and efforts to highlight injustices will be met with scrutiny, which means citizens of Saudi Arabia must campaign for this case, and not allow censorship to continue.

The last video which led to their detainment has been translated to English, but was originally published without the subtitles, and has over one million views since the arrest. You can watch the video below for yourself and be the judge on whether the content was appropriate. If you believe their detainment is unlawful, please support their release campaign and raise awareness.

How can you help?

1. Raise awareness through social networking sites, on Twitter follow the Hashtag #Mal3ob3lena, and post their campaign blog on Human rights groups on Facebook.
2. Make a video on Youtube to show your support.
3. Contact the Saudi Embassy in your country and ask for their release.
4. Get in touch with Amnesty International, Human Rights Watch and other relevant organisations to help this campaign grow bigger.
5.  Start a petition.

…Just don’t stay silent.

You may well ask: Why do these seemingly two unrelated news items point to the possibility of peace?

Iran’s assassination attempt underscores the threat that the current regime poses to the Sunni Arab world, and for that matter, to the world at large. It is seemingly inconceivable, in light of the threats that confront Iran’s leadership, that they would even attempt such a bold and brazen attack, against a Saudi diplomat, on U.S. soil no less. Who in their right mind would do such a thing? And yet, as the last few years clearly demonstrate, Iran’s leaders have not hesitated to finance and carry out terrorist attacks of all shapes and sizes, including the bombing of a Jewish synagogue in Argentina, with over 100 killed, as well as the murder of over 100 dissidents throughout Europe.

And as we all know, Iran makes no secret of her desire to develop nuclear weapons, and to use that umbrella, and her proxies, such as Hamas and Hezbollah, to wield an even greater influence throughout the entire region. There is no doubt that at least some of Iran’s leaders wish to remake the Middle East in their image. Even if it turns out that this plot was perpetrated by a rogue faction, still: Would you want a rogue faction to have its finger on a nuclear trigger? Is that a risk we can afford to take?

It would be natural, therefore, for Saudi officials to be quite worried about Iranian intentions, especially considering the historical enmity between Shiites and Sunnis, the acts of terrorism sponsored by Iran, the attempt to become a nuclear power, and the recent attempted assassination of the Saudi Ambassador. Taken as a whole, the assassination attempt is just further confirmation of Iran’s intent to take charge, and of her willingness to use extra-ordinary means to do so.

So why does this point to the possibility of peace? Because as Saudi looks around, and searches for a way to keep Iranian designs in check, she may have no choice but to look to Israel and the U.S., because only they have the wherewithal to accomplish such a mission, and the self-interest to do so. And therefore, a strategic alliance between Saudi, the Sunni Arabs, Israel and the U.S. may soon be in the offing. And what will be the price for such an arrangement? That is easy enough to fathom; assistance in closing the deal on peace between Israel and Palestine, and leveraging that into an overall understanding between Israel and the Arab world.

The second hint that peace may be in the offing is Hamas’ apparent willingness to release Gilad Shalit in exchange for Israel’s release of over 1000 Palestinian prisoners, 300 of whom are serving life sentences. Why does this prisoner swap bode well for peace, you may well ask. And the answer is quite simple. Because it shows, in a rather perverse way, that Israel and Hamas can cut a deal, even though both are sworn to each other’s destruction, and have vowed never to negotiate with one another. Still, somehow, a deal was cut, and if that deal could be cut, it follows that other deals could be cut as well.

Ask yourself a simple question: Why did Hamas cut this deal? Because it wants to look good in the eyes of the people, and bringing home 1000 Palestinian prisoners looks good. Well, what if the people begin demanding jobs and a greater measure of freedom, which they are? What then? Is it just possible that if Hamas needs to deliver on jobs and freedom, that it too will look to Israel and the U.S. to help in this regard, because in reality, they are best able to do so? And if that is the case, what will be the price that Hamas has to pay? Well, that too is easy to fathom…peace! Nothing more, and nothing less.

      So in the end, when push comes to shove, peace may be possible, not because people love one another, God forbid, or because they want a better world for their children, or because they believe in the sanctity of life. No, none of that crap. Peace may come one day because as we face some very common existential threats, we may finally come to realize that we actually need one another, for a change, to stave off these threats, and to save our very own necks.

Please visit us at www.sellingavisionofhope.org

Rough estimates suggest that there is a population of 5.6 millions foreign workers in Saudi Arabia and 0.1% of them makes Bangladeshi national. And of these 0.4 million Bangladeshis, if I am not wrong 98% of them does what Abdul Rahman do for living. Most of them doing regular jobs as tea boy or office cleaner, in afternoon selling Miswaaks or water bottles and mainly washing cars as side business. We have to admit one thing that they are business oriented; I wont be wrong in saying that Bangladeshi labour class is hired on just 400SAR per month salary but with their side businesses they do make more than 4000SAR per month; but surprisingly their lives never seems to have changed.

I have been seeing Abdul Rahman doing this work for more than 15 years now, and he is still sitting there selling Miswaak, he also does car washing in the evening which surprises that has he not earned enough in 15 years to elevate himself from this work and do something extra-ordinary or atleast go back home to Bangladesh and do decent investment to live a respectable decent life; it does amazes me. For example, if he sells 5 stick of Miswaaks in one day, 2 SAR piece so he must be making 300SAR per month; and if he washes 2 cars in one month on daily basis for 50SAR each, he must be making 100SAR; total being 400SAR in 30days period, 4800SAR in a year and 72000SAR in 15years i.e. 1368000BDT. Don’t you think 1368000BDT is enough to set up a decent earning business? I know I am getting crazy; but at least this much could have forced him to move out of street shop and car washing business. Yes it does surprise me.

But my surprise give me answer after I analyse the how world economy and businesses have been effected over 15 years. Rise in cost of living, food prices, real estate hike and Wars have no doubt affected every single person living on earth. But Mustafa a car technician from Pakistan has some other story to tell.

Mustafa a Pakistani national is in his late 40s and a professional car technician. I was told that my father has been his customer since 1983, i.e. even before I was born. At that time he uses hold his personal tools and standing outside different workshops just to grab a customer to fix minute faults in a car. But now to my surprise, after more than 25 years he owns 4 of his personal workshops with more than 20 employees working for him. He and his family are living a decent life with his kids studying to be professional engineer.

So what was different for Mustafa than Abdul Rahman, has he not been lucky enough, or the profession he selected was not worth paying or may be his the will power was not that strong? I don’t know what it is; but I know me and my family has spent more than 30 years living and working in Saudi Arabia. Thanks a million to God that HE gave us the best life we wished for and my parents has a very decent and respectable living environment back home in Pakistan which now we are enjoying. But there is always something which stops you; there is always an excuse that we should go on working before settling permanently to Pakistan. Excuse of political turmoil in Pakistan, economic instability, insecurity, lack of basic needs and facilities; I am sure Abdul Rahman also have a fair list of excuses which stops him from doing something different and stops Mustafa to leave Saudi Arabia. World is no doubt a messy place to live in.

Afghanistan

The subjugation of women in Afghanistan today cannot be attributed solely to the Taliban’s rule—rather, its roots were planted long before and continue to exist today. Even before the fundamentalist group took control, its past as a patriarchal agrarian society created a legacy of distinct gender roles and “…tribal traditions where men exercise unmitigated power over women,” (Ahmed-Ghosh 1). The structure of Afghan societies—especially in rural areas—is based around strong tribal and ethnic divisions with honor systems playing a major role in the various groups’ customs and their attitudes towards women. These honor codes center primarily around the preservation of their purity and morality. Women are used as pawns that help create and seal alliances between tribes through marriages, which are usually planned without the consent of the brides. In these unions, “…total obedience to the husband and his family is expected, and women are prevented from getting any education,” (Ahmed-Ghosh 2).

The Pashtuns, the largest ethnic group in Afghanistan, have a complex honor-based society that exemplifies the way tribal traditions have continued to define women’s roles today. Pashtunwali, translated literally as “the way of the Pashtuns” is the foundation of this people’s identity. Violation of any of the various stipulations prescribed by the code places the defier at risk of being shunned by his or her tribe, making adherence the obvious choice. The izzat, or honor of the Pashtun individual, is crucial to their membership in the group—without it, “…he or she is no longer considered a Pashtun, and is not given the rights, protection, and support of the Pashtun community” (Kakar 3). Members of self-sustaining agrarian communities are interdependent, eliminating exile as an option for survival.

The most important pillar of this extensive system is the purdah, often referred to as the symbolic veil separating the men’s sphere from the women’s sphere—a segregation necessary to uphold honor. In agrarian societies of Afghanistan, this is often practiced through the division of labor based on gender. Women are “…left to care for the household while the men are out shepherding the flocks for days and weeks” (Kakar 5). They are expected to remain within their respective sphere and it is common knowledge that consequences arise when these boundaries are crossed. For women, these consequences include getting, “…beaten, accused of dishonor, and even perhaps expelled from the community” (Kakar 5). The purdah and izzat are crucial to the survival of the Afghan system of patriarchy because the honor of the male head of a family is directly dependent on his wife’s virtue. In fact, “it is often said that Pashtun men customarily see women as comprising the essence of the family. If a woman earns a bad reputation, her whole family, which includes the men, is sullied” (Kakar 8). Places where mixing of unmarried or unrelated members of the opposite sex is prevalent are regarded as areas where moral defilement is likely to occur—unfortunately these places often include schools and even hospitals. This explains why such drastic measures are often taken to separate the women of Afghanistan from anything that may bring shame to their families—even if it comes at the expense of their basic human rights.

Though many may confuse the tribal traditions practiced in Islamic countries with the religion of Islam, it is important to note that, “…though the Pashtuns were Sunni Muslims of the Hanafi school of law, it was their Pashtun tribal code, Pashtunwali, which governed them before all else,” (Kakar 2). Afghan society is structured around tribal divisions and although its people are practicing Muslims, the religion is ordained through tribal leaders who rarely recognize the line that lies between cultural customs and Islamic laws. They conveniently fail to enforce parts of the religion that could potentially obstruct the continuity of their patriarchal system, and the steps they take to preserve their ways are often in clear violation of not only Islam, but also the universal standards of human rights.

The fact that the first word of the Quran revealed was iqra, which translates to the command, “read” or “learn” in Arabic, is proof enough of the impact that Islam places on the education of its followers. However, there are numerous other places within the scripture and also in the hadiths (words or deeds of the Prophet, peace be upon him) in which the education of both males and females is emphasized. The Prophet (pbuh) used to say, for example, that, “education is obligatory on both Muslim men and women, even if they have to go to China to seek it” (Bhutto). The reiteration of the importance of learning in Islam is in clear opposition to the current practices of the Taliban in Afghanistan today—a group still deeply entrenched in ancient tribal practices. As of 2009, more than 630 schools have been shut down by the Taliban because they have been deemed “un-Islamic” (IRIN). Ironically, it is the closing down of these educational institutions that are against the tenets of Islam and in comparison, the tribal traditions they have carried throughout the years that condone such actions.

With respect to the forced marriages and subservience to men that is expected of women in Afghan tribes, these actions are also condemned in Islam where, “no one – not even her father can force her to marry against her expressed consent. And a woman does not cease to be an individual after marriage” (Bhutto). A woman’s humanity and singularity is acknowledged in Islam and she is not regarded as property to be beaten and abused as is the case in patriarchal Afghan societies. Tribal leaders abuse their absolute power and, by labeling cultural traditions as religious, they manage to maintain their sexist system of hierarchy.

According to the UN Universal Standards of Human Rights, the institutionalized patriarchies of Afghan societies violate several articles, including the document’s core premise that “…the advent of a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the highest aspiration of the common people.” Women in Afghanistan live in the constant fear that they will bring shame upon their families. They live their lives in fear that they will be punished for simply desiring access to an education or healthcare in a public place alongside their fellow human beings. Afghanistan’s tribal rituals, as demonstrated by the Pashtunwali, are also in clear violation of Article 16 of the Universal Standards, which declares that only marriage between two consenting spouses is humanely permissible. In addition to its transgression of many other standards, the Afghan tradition of segregation—often depriving women of an education altogether—breaches Article 26, which ultimately acknowledges that all human beings have the right to an education.

Iran

Similar to the tribal system in Afghanistan, Iran’s history of patriarchies is framed within a monarchical patrilineal heritage. Males were placed on a much higher scale than women were during Iran’s dynastic era, which contributes to the subordinate place in society that women fill today. As was done in the tribal societies of Afghanistan, where marriage unions were created to facilitate alliances between groups, marriages in Iran were carried out more as eternal business deals than meaningful relationships. According to Sedghi, this system:

…ensured patriarchal domination…and permanent marriage analogous to a commercial transaction, in which the woman, the object of the contractual transaction, is exchanged for the mehr (brideprice). The brideprice specifies saman-e boz or the price for a woman’s sexual organ. The marriage contract approximates a commercial contract in Islamic Law, where saman (price) is exchanged for the mabi (object for sale). Marriage is thus a contract for the legalization of sexual intercourse, not for love… (28)

These transactions were arranged and conducted by the bride’s father and groom without ever receiving her consent. In fact, many of the marriages that took place in Iran involved young nine or ten-year-old girls. Essentially the unions symbolized a transfer of the female’s sexuality to the possession of her new husband—her role was to serve as a sex object and reproductive machine.

From their childhoods and onward, women were taught to be ashamed of their gender. During the late 18th to early 20th centuries, under the rule of the Qajar Dynasty, it was considered a social disgrace to give birth to girls. The consequences of a female birth, “…usually meant disappointment to the father and fear in the mother, who might face abandonment or punishment by her husband or his close relatives or her own father,” (Sedghi 27). During this period of time, it was common for members of the royal family or wealthy landlords to take on as many as 300 wives at a time—some legitimate and some servants that were taken on as concubines. Having many wives maximized the husband’s chances for having male children to carry on his name—this was important for members of royalty especially because of the legacy of their dynasties. This number of spouses, though disproportionate to that found in Iran today, further entrenched a patriarchal system that doted on males and subordinated females to the role of domestic baby-making machines.

Contrary to popular belief, polygamy is not encouraged in Islam and is only allowed under certain conditions:

And if you fear that you cannot act equitably towards orphans, then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then (marry) only one or what your right hands possess; this is more proper, that you may not deviate from the right course. (Qur’an 4:3)

During the time of the Prophet (pbuh), it was appropriate to take on more than one wife (but only a maximum of four were permitted) because the wartime conditions during this period left many women widowed and even more orphaned—marriage was seen as an act of charity that helped save and support these women. 300 wives would not be permitted as there would be no feasible way in which the husband can provide equal time and care to each of them—another stipulation to this “luxury” of polygamy. This is another example of the misrepresentation and exploitation of Islam through cultural practices.

Even the way women were forced to dress during the Qajar Dynasty was an indication of their lower status in society simply because of what the various articles of clothing were widely known to symbolize. Women wore a “…three-piece dress consisting of…very loose trousers…that signified their separate world; it assured them space and identity as…the weak and status as…those obedient to men’s will,” (Sedghi 26). This dark, uniform clothing represented their isolation from the world of men and the clearly distinct sphere they were made to live in as part of the male-dominated world that ruled them.

The patriarchal dynasty of Iran during the Qajar and Pahlavi monarchical rule came to a halt with the 1979 Revolution. The series of protests and demonstrations against the rule of the kings united most of Iran’s citizens against the patriarchal structure that had so staunchly defined Iranian families. Women were strongly represented among the protesters and they, “…themselves began recognizing their strength in numbers. An egalitarian spirit prevailed in the streets during this period of the Revolution,” (Fathi 132). This inkling of hope for women remained just that, however, because the traditional Iranian family structure that was entrenched under Iran’s dynastic rule was too engrained in the culture to be overcome by a renewal of ideas—no matter how radical.

Rule under then Ayatollah Ruhollah Khomeini and now Khamenei’s theocracy was similar to the monarchs before them, but now hidden under the pretext of Islamic rule. Soon after coming into power, Khomeini enforced the hijab head covering for all women venturing out into public, and reaffirmed their domestic roles in the household and away from the public sphere by denying them access to political power. He also went so far as to have women arrested who violated certain dress codes. Both Khomeini and Khamenei are known to carry out inegalitarian punishment for things such as adultery, giving women the short end of the stick (Sedghi 202). The theocratic leaders’ rule served the same purpose as that of the monarchs—keep women subservient to men. The former leaders under the umbrella of the Islamic Republic of Iran, simply added a religious spin to their actions and, “in an attempt to ‘Islamicize’ women’s position, they resorted to coercion, passed inegalitarian laws, and mobilized female morality squads or…the gender police, to enforce its codes of propriety” (Sedghi 202).

An oft-publicized and debated subject about Islam is the issue of women’s dress and covering. While it was imposed upon women in Iran, the Quran mentions it as advice directed towards women and not towards men or anyone else to mandate:
“Say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty…” (Al-Mu’minun 24:30-31).

Ultimately, it is a Muslim woman’s choice to practice modesty how she sees fit and this decision does not religiously fall within any Ayatollah’s jurisdiction. This freedom is also in accordance with the UN Universal Standards of Human Rights which recognize every individual’s, “…right to freedom of opinion and expression; this right includes freedom to hold opinions without interference.” Under the scriptures and the human rights document, no entity should have the power to tell any individual how to express themselves—whether it be through imposing the donning of the veil or not.

Saudi Arabia

In Saudi Arabia, the extended family is a crucial part of the country’s society. The way various roles within these families were organized, especially, led up to the norms we see today. Even before Islam arrived in Saudi Arabia in the 7th century, division of labor was divided by gender. Similar to Afghanistan and Iran, “the primary male roles were as providers and protectors of the family, working outside the home. The primary female roles were as nurturers and managers within the home, in which all women in the family tended to band together to influence family decisions,” (Long 36). These various positions in society that the two genders held and traditions of secluding the women away from the public lives of men were entrenched in Arabian society even before its origination of Islam. Included in these customs was the issue of female modesty—this was a common theme prevalent in many civilizations at this time. The, “…virtue of female modesty, including its assocation with women’s apparel in public, is expressed in Genesis 24—65: ‘And Rebekah lifted up her eyes and when she saw Isaac, she asked the servant, ‘Who is that man walking through the fields to meet us?’ And the servant replied, ‘That is my master;’ then she took her veil and covered herself” (Long 36).

This atmosphere that placed such a large emphasis on women’s modesty (similar to the honor codes of Afghanistan and the dress of women in traditional Iranian families) set up the backdrop for future violations against women’s rights in Saudi Arabia.

In a society trying desperately to hold on to its beliefs and traditions amidst the oncoming waves of development and progression of women in the public sphere, Islam remains a static, sentimental piece of the world they firmly hold on to. The modest woman as depicted in the Quran symbolizes the antithesis to the Western woman, according to Saudis—the latter is one they do not want existing within their patriarchies. As a result of their attempts to prevent “Western thoughts” from permeating their close-knit, delineated gender roles, they have implemented many laws including mandatory head to toe covering, lax punishments for perpetrators of domestic violence and the banning women from driving. As mentioned before in the examinations of the previous countries, covering is up to the woman and not something that should be mandated by a state or other unaffected individual. Domestic violence, as in other Abrahamic religions, is not condoned and the woman has a right to divorce with her husband providing for her: “[65:7] The rich husband shall provide support in accordance with his means, and the poor shall provide according to the means that GOD bestowed upon him. GOD does not impose on any soul more than He has given it. GOD will provide ease after difficulty.” As for driving, according to the Hadiths, Aisha, the Prophet’s wife (pbuh) rode her own camel while fighting in battles as did his prior wife, Khadijah. Once again, the religion of Islam has been used in a Middle Eastern country as a scapegoat in order to preserve the patriarchal status quo.

Conclusion

It can be simple to blur the line between culture and religion when referring to the Middle East and its various countries’ violations of women’s rights as accorded to them naturally and specified in the UN Universal Standards of Human Rights. However, when one looks at first the examples of Afghanistan, then Iran and Saudi Arabia, it becomes clear that the patriarchal cultures in each of these societies developed from tribalism, patrilineal dynasties, and roles in extended families, outlasted and often outshined the Islamic religion that was practiced in their midst. The bonds of culture and traditions are too strong to take the backseat to religion and are often spread and implemented under its pretext—especially by the dominant male ruling group to justify their patriarchal societies. When one looks at the actual teachings of the Islamic religion, however, it becomes clear how they have been used in these countries to propel their ruling, male-dominated class’s agendas forward and how in reality, they mirror the universal standards of human rights.

Works Cited

“The Universal Declaration of Human Rights.” Welcome to the United Nations: It’s Your World. Web. 11 Mar. 2010. .
“Human Rights Concerns.” Amnesty International USA – Protect Human Rights. Web. 11 Mar. 2010.

Angry, unemployed, and oppressed youth finally broke the long silence and fear and burst into the streets calling for Mubarak to step down. As more and more people poured into the streets calling for “Mubarak, leave, leave, leave,” Mubarak finally decided to agree to “not run for presidency in the next election” and pledged political reform. The protesters took no heed to it and continued to protests. Day by day, the Tahrir Square of Cairo was being filled with determined and ambitious people calling for Mubarak to leave. Mubarak, on the 17th day of protest, transferred some of his power to a newly appointed vice-president, Omar Sulaiman, but that did nothing to encourage the protesters, now in millions, to go back to their homes. During an interview with ABC’s Christiane Amanpour, Mubarak said that “he’s fed up with being president and would like to leave office now, but cannot; for fear that the country would sink into chaos”.

Dictators and autocrats like to think of themselves as the sole protector of the nation. They like the population to think that without them, there will be chaos and violence and that the country will shatter. Thus, they began to make such comments. This is in fact their illusions speaking, thinking that the mass would listen to them and stop with protesting and go back to their lives. The lives that were ruled with an iron fist, with violence and suppression by the government; the life that there exists no equal opportunities in employment, education, social services. If these leaders are so sincere in reformation, why do they speak of reform after the people take the streets? Why do they not speak of them and take actions sooner? Why after 20, 30, 40 years?

This is precisely what the Yemeni President Ali Saleh said on March 22nd: “Those who want to climb up to power through coups should know that this is out of the question. The homeland will not be stable, there will be a civil war, a bloody war. They should carefully consider this”. And this he said 30 days after the Yemenis started to protest and after mass defections by top generals, soldiers, government ministers, his son-in-law Yehia Mohammed Ahmed Ismail, as well as his own tribe taking stance against him. In other words, he said this while he is weakest and trying to use the card to defuse the protests, but he failed. On March 25th, the soon-to-be-ousted President Saleh announced that he does not want power but wants to put the power into safe hands. And it is very clear how the protesters responded to that.

Seif al Islam Qaddafi, the son of Muammar Qaddafi, did not wanted to be left out of this trend so he warned on February 20th that because of the demographic of Libya, civil war will peril. The warning however fell on deaf ears and the rebels and the people continued with their demands for Muammar Qaddafi to leave. Muammar Qaddafi also blamed the problem on Al-Qaeda telling Christiane Amanpour “my people love me, they would die for me.”

The Bahraini government on February 26th dismissed several of its ministers. The government also announced to cancel 25% housing loans that have already been given. But these concessions failed to appease the protesters and they defiantly continued to protest. The protesters are mainly Shia sect of Islam, a majority in Bahrain, being ruled by the Sunni minority. The Shias have long complained about poor treatment in employment, housings, education, infrastructure, while the Sunnis benefit higher status. The Shias are also prohibited from important political and military posts. The Bahraini government security forces have very brutally cracked down on the protesters killing at least 21 and injuring over 600. The government has gone as far as keeping the access to the hospitals blocked.

The brutalities seen by these governments against their own people, these oppressed people, is mind boggling; and it only shows that these governments and leaders are not sincere to their leadership and to the vanguard of their nation and its citizens, it is only to accumulate more wealth and to maintain the control of power.

The world was waiting for Syria to join in the mass Middle East protests, and it finally did. The story of the Syrian government in treating its people is like the rest of these governments: oppressive, abusive, unequal, dictatorial; and the faith of the Syrians are like the same faith of other nations. So then on March 24th, the Syrian city of Daraa finally erupted drawing thousands of people calling “Freedom, freedom.” And, as expected, Bashar al Assad, Syrian president, vowed to increase public worker’s salaries, greater freedom of press, and may lift the 48-years old Emergency Law. The opposition groups and protesters, as imagined, have refused the concessions and are continuing with the protests. Syrian forces have responded as abusively as did their counterparts in other countries with more than 61 killed so far with Syrian army opening fire on the protesters.

Kurdistan region of North Iraq is also not immune to these protests. Although the situation in the Kurdistan region is much different and better than most of the Middle East, the region has also been plagued with corruption, nepotism, high unemployment, and rotten social services. There have also been increased attacks, assaults, and murder on journalists and members of the opposition groups. Kurdistan Regional Government (KRG) must take great notice of these mass protests in the Middle East and do what these governments have not done by creating better institutions that is based on justice, equality, liberty; and to stop doing what these governments are doing, in repressing their citizens and curtailing basic freedoms. Kurdistan Regional Government, too, used the same excuse; excuse of pointing their fingers for their problems on somewhere else: Iran.

Many government-controlled media outlets blame Iran and its influence behind the protests. Do they mean Iran is behind the corruption, nepotism, high unemployment, attacks on those who criticize, and all the other problems in Kurdistan? Do they mean that those tens of thousands of people in the street are being influenced by Iran and not protesting because of frustration and they no longer will tolerate the injustice by the government? While it does not take rocket science to know that Turkey, whose prime minister Reccep Erdogan, is scheduled to be in Kurdistan region in a day or two, and Iran, whom just received Nechirvan Barzani, the former prime minister of Kurdistan region, would love to see Kurdistan region destabilized and would even help in its destabilization, neither does it take rocket science to know that those people in the streets are sick and tired of government taking them as fools by making empty promises of tackling corruption and providing better services such as clean water and electricity and yet nothing ever gets done. The Kurdish people endured much in the hands of Saddam Hussein and continually are being suppressed today in Syria, Iran, and Turkey; the people do not need to suffer any more under the rule of their own government.

The people must not stop until their legitimate rights are respected and responded; this is an opportunity that was long missing and must not be passed on easily. The liberty and equality of the people must in all ways be attained, and this battle must be won by the determined and revolutionary people of the Middle East. The world must condemn these nations and governments who suppress their citizens; and those who are responsible for assaulting peaceful protesters and journalists must be put behind bars. They must be brought to the Hague and face their crimes.

Morocco, Algeria, Saudi Arabia, Jordan, we are waiting for your bravery and courageous steps to be taken in this fight of liberation, of dignity, of honor.

(1) R. Clemente Holder (1994-08). “Egyptian Lawyer’s Death Triggers Cairo Protests”. Washington Report on Middle East Affairs.

Because of the Japan nuclear crisis, set in motion by a 9.0 Richter Scale earthquake last week, world trade markets have been reeling, setting off unstable prices in foreign currencies, insurance markets, and nuclear technologies. The quake which has either killed or left unaccounted for some 15,000 people, could put millions more in peril should the nuclear situation deteriorate.

As I’ve said before – there is no insurance against nuclear reactors: you can buy insurance for your homes, you can buy it for your cars (there are tons of places online nowadays for cheap car insurance quotes), but there is no insurance to protect us against a nuclear disaster.

The world witnessed what happened at Chernobyl in the Ukraine in the 80s, and those of us who are older, saw the US disaster at Three Mile Island (links to Wikipedia). I implore all Mideast Youth bloggers and readers to push for reforms that stops the proliferation of nuclear energy development, for weapons and for power. As a child of the 70s, I grew up with fears that the Russian President Mikhail Gorbochev would nuke America and Canada (during the Cold War). And some say the world came “that close” to a full on nuclear war back then.

Countries like Turkey, Israel, Iran, Egypt and Jordan are far too unstable, politically and geologically, for nuclear energy of any kind. As we see news of the tragedy in Japan unfold, countries like Australia are offering uranium to the United Arab Emirates. The thought that such an unstable Middle East is pursuing nuclear energy with enthusiasm and no shame gives me nightmares.

Do we want to build a world that answers all our materialistic greed in the here and now?

Or one that our grandchildren will prosper in?

As the Arab world moves into the realm of a potential renaissance, please rethink the issue of nuclear, and can all existing programs that are on the table. If Japan – one of the world’s leaders in earthquake technologies, and like the Swiss – very organized – can’t keep its nuclear facilities in check, I only hazard to guess how idiotic it would be to build a nuclear plant in the midst of uprisings and fault lines. For more reading, Rola, over on Green Prophet gives a very good argument why the Middle East can’t risk investing in nuclear.

As many Saudis would agree, unemployment is a serious crisis that is on the increase for quite sometime, with the market’s focus on cheap foreign labor and -sometimes- ignoring the Saudi laws regarding the minimum needed percentage of Saudi employees.

In Saturday’s show, guests writer Sa’ad Al Dosari and Dr.Hasan Al Ajami (both famous for their writing in different local news papers) criticized the lack of compliance, cooperation and initiatives of the ministries and authorities, holding them responsible for the unemployment rise, and asking them to abide by their “patriotic responsibilities” to help the Saudi youth.

According to several local and Middle Eastern sources (found -in Arabic- here, here and here) Hoda Al Hamid was fired from her job, and the rest of the cast were given warnings. The content of the show (in Arabic) can be found after the jump.

The first part and second part of the show are in Arabic, i can’t find a version with English subtitles (for the none-arabic reader)

To summarize the points discussed in the show:

. The Ministries of Saudi Arabia are not doing their best in providing more job opportunities to the unemployed and fresh graduates, limiting the number of available jobs vs the number of applicants.

. The Ministries are NOT implementing the “Saudization” policies properly, and its actions and initiative towards enforcing those polices are almost negligible, since the number of companies evading it, or not doing it at all, are increasing. Most of these violating companies are in the private sector.

. Setting the early years of Aramco as an example, almost no companies or government authorities are doing the same initiatives of taking in fresh graduates and training them to be more productive in the company.

I honestly believe that the voiceless were finally given a voice to speak of the struggles they go through, and all this to only find a job that pays LESS than the logical minimal wage (which is not fully acknowledged in the kingdom). Unemployment issues in Saudi Arabia are usually muffled in the printed and visual Media, and never do they take their fair share of discussion in regards to : The causes, What should’ve been vs. what is happening, and on whom does the responsibility fall.

The online community already suffers a good case of of pessimism towards the future of media in Saudi Arabia, and So far, there’s a steady increase in what seems to be the only source of realistic reactions and opinions through Social Media (like this Twitter Hashtag). In a reality that is threatened with censorship, the ports to speak out are shrinking, and Hoda Al Hamid (the show’s producer) paid her job (ironically, unemployed) for the sake of what her job description really is.

And with authorities that are not big fans of any kind of criticism, this is highly probable.

Currently, questions are showering the Media Minister’s twitter account about the reality of this story, but no confirmation yet. Personally, i doubt he’ll answer, because i think i already know his excuse.

What can you do to help?

. Bookmark this blog post to stay updated with the latest developments.

. Write a blog and express your opinion and how this case makes you feel, about you or your job (incase you’re in a related field). Send me a link to your blog and i’ll post it here.

. Start a Facebook page, or contribute to the Twitter trend, and demand answers on the reality of this story. If this is true, why was a reporter fired for merely “reporting” what we’re all witnessing first hand?

. The least you can do at this stage is share this blog, and the links of the news in this blog post, with all your friends and get this case it’s needed exposure to alert the higher authorities of such a threat to the integrity of reporting news and facts, and most importantly, the TRUE feelings of those affected by unemployment.

I’ll be updating you regularly as soon as more updates surface, and I really hope that this is not what it seems, a blind future for the moody-media, reporting fiction, never facts.

|| Progress ||

News is starting to pour in from various sources and an AlArabiya (MBC Group) media personality, that the Minister is bringing the show, and all of its team, back on air after a suspension that lasted all through last week. There is no official updates from Hoda Al Hamid herself, but this is as good as news can get at this stage.

And if this indicates anything, it indicates promising success in getting the cause heard. Have an almost-Congratulations, and i’ll keep the updates coming in.

Sources: ShreetNews . AlTaif Electronic News

Yours,
Lou..

Here it comes,
A national day of Saudi Arabia,
A country of grace,
Though the mercy of God.

A mysterious elegance on earth,
A land of holy places,
A symbol of harmony,
A virtue of humanity.

Just a glimpse on the sky,
The sky which is blue green,
Shaping like a national flag;
And reflect its shadow all over.

I saw children all around,
Dressing green shirts and costumes,
Painted their faces;
Weaving flag and singing rhythms.

Time after time, I fall,
I fall in love with a country,
Where I am born; and Living,
Where I stand and learn.

Today I am proud like a countryman,
Yet we all celebrate this day,
With honor and pray for the prosperity;
A country called voice of allegiance.