This report was co-authored by Ömer Taşpınar and was published by the Center on the United States and Europe at the Brookings Institution on Jan. 22, 2014. Click here to download the full report as a PDF.
Introduction
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.
Osama bin Laden may be dead, but his ghost was in Riyadh the other day, hovering over Saudi Arabia’s King Abdullah as he issued a decree making it a crime for any Saudi citizen to take part in a war outside the kingdom.
The obvious motivator was the civil war in Syria, where hundreds of young Saudis have been spotted in the ranks of the most radical jihadi groups battling both the government and other less extreme rebels. But the roots of the king’s action, and the problem it was designed to address, can be traced to the 1980s war against the Soviet occupation of Afghanistan.
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.
In most wars combatants wield aid as a weapon, circumscribing humanitarian access and impeding assistance to civilians in enemy-held territory, hoping that hunger will starve resistance into submission or undermine the morale of foes. In no war is this truer than in Syria, where the horror of a prolonged vicious conflict has been compounded by aid being held hostage to politics and combat. The lack of adequate medical care, food, and shelter has added to the death toll and misery that has made Syria the world’s worst humanitarian catastrophe this century.
In the Middle East today, diplomatic success and failure are unfolding side by side, often with some of the same players. High-profile attempts are being made to end the conflict between Israel and the Palestinians, to stop the massacre of innocents in Syria, and to bring Iran in from the cold.
A tale of how the CIA set sail into the Middle East with the best intentions, ran aground on its own failings, and was overwhelmed by forces and events it could not control.
An earlier draft of this article was published by Al Jazeera English.
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.
“Amal”[1] fled violence in the countryside outside of Damascus with her husband, father, and five children almost two years ago. The family moved to Salamieh, a Syrian town of approximately 100,000 people 33 kilometers southeast of Hama. Salamieh is still under the control of the government armed forces, and many displaced people, mainly Sunnis from Homs, Aleppo, and the Damascus area, have sought refuge there and in surrounding towns.
This article was originally published by NPR.
With a major push from the U.S., a new Syrian peace conference opened Wednesday in Switzerland, the first such effort since the middle of 2012. It wasn’t easy getting everyone there, and it will be harder still to achieve a breakthrough.
