This article first appeared in The National Interest.
In the wake of the revolutionary fervor that has swept the Middle East and North Africa since the beginning of 2011, retributive justice has taken precedence over restorative justice approaches as countries seek to address human rights violations.
The Egyptian revolutionary motto, “bread, freedom, social justice,” which echoed over 18 days until Hosni Mubarak’s ouster on February 11, 2011, illustrated how restricted access to food had become one of the people’s main grievances. In the aftermath of the revolution, infused by a renewed sense of ownership of their country, many citizens launched environmental initiatives with a focus on sustainable agriculture.
In early 2011, Yemeni youths took to the street to demand the downfall of the regime and much-needed democratic reforms. This eventually led to the removal of former president Ali Abdullah Saleh from power later the same year. The political turmoil associated with the uprising has resulted in an alarming deterioration of the security situation throughout the country, most notably the seizure of two major cities in the southern governorate of Abyan by Ansar al-Shariah (AAS), an offshoot of al-Qa`ida. Backed by the Yemeni government, the Popular Committees (PCs), local armed resistance groups, pushed AAS out of major cities in Abyan.
In December 2012, the Central Bank of Egypt announced that the country’s foreign reserves had reached an alarming low of $15 billion, less than 50 percent of its holdings following Hosni Mubarak’s ouster in February 2011. At that point, the Bank was no longer capable of providing the treasury with the monthly dollar transfers necessary for the purchase of basic food and energy imports, and thus had to rely on foreign borrowing to cover these imports and debt service as well as to support local currency.
Economist Zubair Iqbal explains the daunting economic challenges facing Arab countries in transition following the Arab Awakening and the different trajectories stemming from those nations’ policy responses. Tunisia and Egypt provide an instructive case study: the former made hard fiscal decisions and has embraced sound economic principles and achieved broad support for a reform plan, while the latter, suffering from more difficult political conditions, has been faced with limited policy options that increase the risk for long-term challenges.
Testimony of MEI Resident Scholar Mohamed Elmenshawy before the House Committee on Homeland Security Subcommittee on Counterterrorism and Intelligence, delivered February 11, 2014. Click here for video clips and additional testimony from this hearing.
The Christmas visit of Egypt’s interim president Adly Mansour to the Coptic Cathedral in Cairo occasioned much commentary in the Egyptian press about a new era in church-state relations. Indeed, newspaper headlines heralded the visit as the first undertaken by an Egyptian president to a Coptic patriarch to offer congratulations on a Coptic holiday. The interim president’s magnanimity in making the visit was set in stark contrast to the parsimonious attitude of Hosni Mubarak, who would typically leave such obligatory greetings to a lesser figure in the Egyptian government.
Yemen was not immune to the wave of popular uprisings that swept some countries of the Middle East and North Africa region. However, because of the Yemeni state’s fragility, concurrent zones of conflict, and a power struggle that divided the core military and tribal elites, the international community was afraid that the youth uprising that started in January 2011 might lead to a collapse of the state. Given the consequences of such a collapse on the security of the Gulf states, oil production, and the international war on terror, the Gulf Cooperation Council brokered a deal in November 2011—the Gulf initiative—which laid the foundation for a transitional government. The main aim of the initiative was to secure a peace deal that halted Yemen’s slide into chaos. Peace was sought through the brokering of an inclusive National Dialogue Conference (NDC), but peace did not entail changing the regime or its pattern of politics. While transitional justice has been a part of this process of peaceful reconciliation, it raises questions about the sustainability of this peace and provides a showcase of the precarious state of Yemeni affairs.
Salma El Sayeh co-authored this article.
The recent attacks against Egypt’s police and military have raised concerns over the return of the militant insurgency that plagued Egypt during the 1980s and 1990s. Ansar Bayt al-Maqdis (ABM), a Sinai-based militant group, has repeatedly and publicly claimed responsibility for the cascade of bombings.
The situation in Egypt has been very complicated, with the democratic process and path toward transitional justice shifting under four different ruling systems—Mubarak, SCAF, the Muslim Brotherhood, and the interim ruling authorities—over a short period of time. All four systems committed abuses against the people, leaving victims and cases to be investigated. The combination of sharp divisions within society, disagreements about transitional justice itself, and delayed government responses to people’s demands has made the situation particularly charged.
“Through wisdom a house is built, and by understanding it is established.” Pope Tawadros II, the Pope of the Coptic Orthodox Church, tweeted this verse of scripture in December 2012. He wrote it as one of a series of daily reflections on the book of Proverbs. This phrase, however, also provides an entry point into the Coptic Orthodox Church and its place in Egyptian civil society. Egypt is in the midst of rebuilding its government and society following an 18-day revolution in 2011, 18 months of military rule that ended with the election of Mohamed Morsi, and the removal of President Morsi one year later by the Egyptian military in July 2013. Egyptian Christians now have the opportunity and challenge to renegotiate their place in Egyptian civil society during this time of unrest and transition. What wisdom, understanding, and vision will Christian clergy and lay leaders put forth in order to co-labor with their neighbors, the state, and other stakeholders to build a new house for Egyptian society? This new vision must be rooted in Copts’ historical experience and include the possibility for new models of engagement and representation.
Since the inception of its transitional justice and accountability program in November 2012, the Egyptian Initiative for Personal Rights (EIPR) has faced a number of challenges related to its work. Of these, one of the most arduous has been operating in a context of ongoing political and social upheaval. The period since November 2012 can generally be divided into three distinct phases, each marking a change in EIPR’s organizational and conceptual approaches to transitional justice. Though EIPR sees its work in Egypt less in phases and more as a long and complicated struggle against injustice and impunity that will likely continue for the foreseeable future, the three phases are helpful for documenting its approach to transitional justice since 2012.
