Stanford University

Historic summit to convene leaders of the new Middle East at Stanford

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From the Arab Spring to the Occupy Wall Street movement, young people have emerged at the helm of citizen-led change, opposing and challenging the status quo. Recognizing their local and global impact, youth are increasingly stepping up to fulfill Gandhi's famous maxim: "Be the change you want to see in the world." In turn, they are encouraging other members of their generation to answer this call to duty. In the aftermath of revolutions across the Middle East and North Africa (MENA), youth have never been more engaged and active in the future development of their communities.

Inspired by these events, a group of young Stanford students launched a forum to unite leaders from the MENA region with their Western counterparts to build a bridge towards greater understanding, collaboration, and partnership. Nothing of this scale had ever been done on the Stanford campus, and there was a clear demand from the student body for deeper engagement with the region.

It was in this spirit that the American Middle Eastern Network for Dialogue at Stanford (AMENDS) was born, which will host its inaugural conference at Stanford University April 10 to 14, 2012 to convene exceptional young leaders together to share their ideas, seed potential collaborations and inspire the world. The AMENDS team represents a diverse group of students of various nationalities, faiths, and persuasions, but the common thread that connects them all is a desire to interact with the future generation of leaders who are writing a new chapter in the history of the Middle East.

AMENDS seeks to take a step forward towards greater partnership with a post-Arab Spring generation of leaders in the Middle East.                                -AMENDS co-founders Elliot Stoller and Khaled AlShawi

Co-founders Elliot Stoller (BA '13) and Khaled AlShawi (BA '13), hailing from Chicago and Bahrain respectively, were inspired to start a project devoted to U.S.-MENA relations largely in response to events surrounding the Arab Spring, “The problems addressed through the uprisings transcend a single country or region. They affect us all and require global collaboration to solve. AMENDS seeks to take a step forward towards greater partnership with a post-Arab Spring generation of leaders in the Middle East. ”

Within a year of launching the initiative, the AMENDS team received applications from over 300 promising delegates, organized a four-day summit, and launched an ambitious fundraising campaign to cover the costs of such an endeavor. Described by AMENDS senior leadership as a "full-time job" on top of their demanding academic schedules, this grassroots operation is fueled by the entrepreneurial energy of a band of passionate and dedicated student volunteers. AMENDS has benefited from the consultation of a board of advisors comprised of Stanford faculty and staff from the Center on Democracy, Development, and the Rule of Law (CDDRL), the Freeman Spogli Institute for International Studies, and the Hamid and Christina Moghadam Program in Iranian Studies.

According to Larry Diamond, CDDRL director and member of the AMENDS advisory board, "It has been a pleasure working with the AMENDS team on the design and implementation of this innovative project — the first of its kind — to convene a new generation of leaders in the U.S. and the Middle East at Stanford University."

AMENDS delegates hail from 17 countries and together represent students and young professionals leading projects driven by the ingenuity of the new Middle East. 

AMENDS delegates hail from 17 countries and together represent students and young professionals leading projects driven by the ingenuity of the new Middle East. While many of their projects are still in their initial stages of development, the AMENDS conference and network is intended to provide leadership training and peer support to help scale-up these initiatives. A mentorship program pairs delegates with professionals, development practitioners, and industry leaders for tailored advice and support.

AMENDS delegates are as diverse as the issues they are confronting in the Middle East, North America, and the United Kingdom. Several AMENDS delegates are leveraging the use of new technology and social media to unite civil society, stimulate public debate, introduce alternative energy resources, and promote citizen-led journalism. In Egypt, Morocco, and Palestine, delegates are members of youth movements at the forefront of the Arab Spring revolutions and are championing new approaches for political change. Others are working in their local communities to defend the rights of HIV/AIDS patients in Egypt, support children with disabilities in Canada, and empower uninsured MENA immigrants in the U.S. Many projects share the common goal of getting more youth engaged and active in their local communities to achieve broader societal goals.

Over a five-day period, delegates will deliver ten-minute "AMENDS Talks" styled after TEDTalksTM, where they will introduce their initiatives to the larger Stanford community. The videos will be recorded and available through an online forum — in both Arabic and English — giving delegates’ a global platform to share their ideas, inspiring others to take action. Delegates will also participate in leadership development workshops at the Stanford Graduate School for Business and networking events sponsored by AMENDS strategic partner TechWadi, a Silicon Valley-based organization fostering high-tech entrepreneurial development in the Arab world.

Notable scholars and practitioners from the U.S. and the MENA region will provide unique insight and analysis to some of the timeliest topics emerging from the region. Speakers include Sami Ben Gharbia, Tunisian political activist and a Foreign Policy Top 100 Thinker; Thomas T. Riley, former U.S. ambassador to Morocco; and Rami Khouri, director of the Issam Fares Institute for Public Policy and International Affairs at the American University of Beirut.

CDDRL faculty and staff will also be leading sessions and addressing the AMENDS delegates at the summit, including CDDRL Director Larry Diamond, CDDRL Consulting Professor and AMENDS Advisory Board Member Prince Hicham Ben Abdallah, Arab Reform and Democracy Program Manager Lina Khatib, and Moroccan journalist and CDDRL Visiting Scholar Ahmed Benchemsi.

Most AMENDS Talks and sessions are open to the Stanford community and general public. For more information on AMENDS, to read about the 2012 delegates, and to view the conference agenda, please visit: amends.stanford.edu.

 

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Four social entrepreneurs to join Stanford research community this spring

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This spring four social entrepreneurs will be descending on the Stanford campus from as far away as Bosnia, Palestine, and Kenya and as close as San Francisco, to spend the quarter at the Center on Democracy, Development, and the Rule of Law (CDDRL) engaging researchers and students across the university. These social change leaders are part of the newly launched Program on Social Entrepreneurship at CDDRL, which brings the work of practitioners to the Stanford classroom where it is rarely on display.

Social entrepreneurs use new approaches and innovative methods to challenge existing systems that keep people socially, economically, and politically marginalized. Rather than generating personal or private wealth, dividends are paid directly to society through new programs, advocacy campaigns, and more.

The first cohort of Social Entrepreneurs in Residence at Stanford (SEERS) includes leaders working on the frontlines of gender justice and social reform in societies that have experienced civil war, ethnic division, and continued economic and social injustice. Zawadi Nyong'o and Taida Horozovic are both advancing the rights of women and girls in regions affected by violent conflict. Nyong'o, a Kenyan Afro-feminist, leads several initiatives across the African continent to advance the reproductive rights of women and sexual minorities, and works to promote a more participatory role for women in peace-building efforts. After fleeing the civil war in the 1990s, Horozovic returned to her home in Bosnia-Herzegovina to launch CURE, an organization committed to ending gender violence through educational awareness, media tools, and global campaigns.

The Program looks forward to welcoming the first class of Social Entrepreneurs-in-Residence to Stanford this April where they will have the opportunity to develop their initiatives further, enrich themselves in our academic community, and bring their experiences directly inside the classroom for students to learn first-hand about the realities on the ground.    Kavita Ramdas

Confronting racial and political injustice in their local communities, Ramzi Jaber and Steve Williams initiated innovative projects to give voice and resonance to these important issues. Jaber, a member of the Palestinian diaspora, returned to the West Bank to launch Visualizing Palestine, an initiative that uses visual stories and graphics to build international awareness around past and present injustices. Jaber was also the key organizer of the first TEDx conference in Ramallah in 2011, to give a global platform to Palestinian activists and change-makers. Williams, a Stanford graduate (‘92), co-founded the organization POWER, a grassroots organization that works to defend the rights of low income workers, immigrant women, and advocates for housing justice in some of San Francisco's poorer communities.

The Program on Social Entrepreneurship is led by two faculty co-directors, Kathryn Stoner, CDDRL deputy director and senior fellow at the Freeman Spogli Institute and Deborah Rhode, the Ernest W. McFarland Professor of Law and director of the Stanford Center on the Legal Profession at the Stanford Law School. Kavita N. Ramdas serves as the Program's executive director and brings her relevant experience as the former president and CEO of the Global Fund for Women where she worked to identify and support an international network of social entrepreneurs. 


Beginning in April, the SEERS will spend eight weeks at Stanford plugging into the academic community and benefiting from a brief respite from their professional lives to reflect on their experiences and recharge their batteries. Ramdas and Stoner-Weiss will be teaching a course (IR 142) examining how social entrepreneurs contribute to shaping democracy, development, and creating more just societies.According to Ramdas, "The Program looks forward to welcoming the first class of Social Entrepreneurs-in-Residence to Stanford this April where they will have the opportunity to develop their initiatives further, enrich themselves in our academic community, and bring their experiences directly inside the classroom for students to learn first-hand about the realities on the ground."

Students enrolled in the course will work with the social entrepreneurs to develop case studies that examine, document, and share lessons learned from their work. With little original research available on social entrepreneurship, this is a rare opportunity for the Stanford community to examine new practices and approaches to promoting social and economic change, highlighting what has worked and failed to work. Guest lecturers include leaders from IDEO.org and Lulan Artisans, as well as faculty members Sarah Soule of the Stanford Graduate School of Business and Stanford Professor Emeritus David Abernethy.

In addition to the course, the SEERS will be featured in events and gatherings on campus hosted by the Faculty Advisory Council whose members hail from the Haas Center for Public Service, the Clayman Institute for Gender Research, the Stanford Law School, the Stanford School of Medicine, the Center for Philanthropy and Civil Society, and the Graduate School of Business. The Launch of the Program on Social Entrepreneurship will be hosted at CDDRL on April 5 at 5:30 pm to introduce the SEERS to the larger Stanford community and kick-off their eight-week residency. It is free and open to the general public.

The Program is planning to welcome the second class of social entrepreneurs to Stanford during the fall of the 2012-13 academic year. Focusing on using legal frameworks as a force for change, the program will solicit nominations from experts in the field who have engaged with leaders working to transform and improve legal structures that challenge prevailing inequalities or protect the rights of marginalized groups in society.

For more information on the Program on Social Entrepreneurship, the Social Entrepreneurs in Residence at Stanford, or to view the calendar of events during their stay, please visit: pse.stanford.edu. 

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The Voice of Palestinian Civil Society: A Call for Non-Violent Resistanace

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Dear members of the Arab Studies Table, 

You are cordially invited to a private informal networking event with  world-renowned Palestinian activist, MP, and former presidential candidate and Nobel Peace Prize nominee  

 Dr. Mustafa Barghouti  

on Monday March 5, 6-7pm   

at CISAC central conference room, Encina Hall 2nd floor

followed by a speech at

Cubberley Auditorium

at 7:00pm

The event is an exclusive opportunity for the members of the Arab Studies Table to meet and network with Dr. Barghouti, who will be delivering a speech afterwards at the Cubberley Auditorium (at 7pm) on non-violent activism in Palestine. Please see attached flyer for further details. The Cubberley talk is a public event.  

We hope you can join us for the informal networking event with Dr. Barghouti on March 5 at 6pm. Coffee, refreshments, and cookies will be served!  

Please RSVP by replying to Arab Studies Table coordinator Brian Johnsrud (johnsrud@stanford.edu) with your name and affiliation. Non-Arab Studies Table guests are welcome if they are accompanied by a Table member (please send their names when you RSVP). Please RSVP by Sunday March 4.

Dr. Barghouti's bio:

Member of the Palestinian parliament; former Minister of Information under the 2007 National Unity Government; 2005 presidential candidate; General Secretary of the Palestinian National Initiative; physician; social, political, human rights and peace activist; one of the most active grassroots leadersin Palestine; campaigner for the development of Palestinian civil society and grassroots democracy; outspoken advocate of internal reform; international spokesperson for the Palestinian cause; leading figure in the non-violent, peaceful struggle against the Occupation; and organizer of international solidarity presence in the Palestine, Mustafa Barghouthi has made an extraordinary contribution to initiatives to peacefully challenge the ongoing Israeli Occupation of Palestine and bring it to end, as well as efforts to build the institutional framework of Palestinian civil society and promote the principles of internal democracy and good governance.  He writes extensively for local and international audiences on civil society and democracy issues and the political situation in Palestine, as well as on health development policy in Palestine. In 2010 Dr. Mustafa Barghouthi was nominated for the Nobel Peace Prize by Mairead Maguire, Nobel Peace Prize Laureate and Co-founder of the Peace People. 

In 2002, Dr. Barghouthi co-founded Al Mubadara (the Palestinian National Initiative, PNI), along with Dr. Edward Said, Dr. Haider Abdel-Shafi and Mr. Ibrahim Dakak, and currently serves as its General Secretary.  Al Mubadara is a democratic opposition movement that provides a reformist, inclusive, democratic alternative to both autocracy and corruption, and to fundamentalist groups.  It looks to achieve this by promoting an accountable and transparent democratic system in Palestine, and by strengthening contacts between Palestinians in the Territories and those in the Diaspora.  It also seeks to develop mass non-violence and international solidarity as the preferred means of ending the Israeli Occupation and achieving lasting peace, and to mobilize public opinion by making the Palestinian story visible in the international media.  

 Latest article on non-violent activism in the New York Times: http://www.nytimes.com/2012/02/22/opinion/peaceful-protest-can-free-palestine.html?ref=opinion

  Arab Studies Table at Stanford: http://www.stanford.edu/group/arabstudiestable/index.html

 



 

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Cubberley Auditorium
459 Lasuen Mall
Stanford, CA, 94305

Dr. Mustafa Barghouti Co-founder of the Palestinian National Initiative and the Union of Palestinian Medical Committees Speaker
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An opportunity to engage: US public diplomacy and the rise of Islamist parties

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One year after the Arab Spring, American public diplomacy is still facing the now-established conundrum of linking words and actions. The rise of Islamist political parties as the new leaders in the Arab world is the latest challenge for U.S. public diplomacy, but it is also an opportunity.

Since the attacks of September 11, the United States has been matching its military activity in the Middle East with outreach to Muslim and Arab communities. By and large, this outreach has not been successful. As several public diplomacy experts have been arguing for a number of years now, the limited impact of this outreach is due to the negative perception of U.S. foreign policy towards the Middle East by citizens in the region. When actions and words do not match, words are perceived with a hefty dose of suspicion.

When the Egyptian revolution began on January 25, 2011, U.S. foreign policy took some time to catch up with sentiment on the Egyptian street. To make matters worse, the “Made in USA” tear gas canisters that protesters in Tahrir Square angrily displayed to the cameras of the international media were a further reminder of the United States’ cozy relationship with the Mubarak regime.

Since then, the U.S. has improved its words and actions by declaring both rhetorical and policy support for the Arab world’s revolutionaries (albeit in varying degrees), and as a result, public opinion about the U.S. in the region has improved. The 2011 Arab Public Opinion Pollshows a significant increase in favorability towards the U.S., compared with the 2010 poll, from 10% to 26%. The U.S. must continue to enhance this record.

Back in 2006, after much hype by the U.S. about the importance of free and fair elections in Palestine, the U.S. backtracked when Hamas swept the Palestinian Legislative Council elections in Gaza,withdrawing aid and boycotting the elected Gaza government. As Islamist parties sweep free and fair elections in one country after another in the region—starting with Tunisia, then Egypt—it is fairly safe to declare that in the immediate aftermath of the Arab Spring, the Arab world will be led by Islamists. So far, the U.S. has not repeated the mistake of 2006 with Hamas’ election in Gaza, accepting the results of the elections as democratic and as representing the will of the people.

But this is not enough. Of course, the United States currently has an easier task, since none of the groups that have been elected to-date in the Arab region are on the U.S.’s “terrorist” list. However, merely accepting election results will not cause a significant change in the perception of the U.S. on the Arab street.

The U.S. recognizes the current period as one of opportunity: it is the time to reinvigorate U.S. assistance with civil society, economic aid, and cultural outreach in the Arab world. But the most important “action” of all remains how foreign policy will play out. The Islamist groups that have assumed leadership positions in Tunisia and Egypt, namely Ennahda and the Muslim Brotherhood, have one very old dream: to be recognized as statesmen nationally and internationally. If U.S. foreign policy in this new era is going to be successful, it must be based on treating those leaders as such.

This is not just important on the traditional diplomatic level; it is also important for the success of U.S. public diplomacy. The Islamist leaders now assuming positions as Prime Ministers or House Speakers (and who knows, perhaps also presidents in the near future) reached power through having been elected by their constituents. The U.S. cannot reach out to those constituents while treating their leaders differently. In the past, U.S. public diplomacy towards Egypt appeared insincere because the U.S. attempted to engage the Egyptian people while taking a soft stance towards the Mubarak regime, which had been jailing, harassing, and—as in the case of Khaled Said—killing those same people.

For the first time in the Arab world’s history, there is a real opportunity for the U.S. to match its words and actions towards the region, and to have foreign policy become the basis upon which to formulate a truly engaging public diplomacy.

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Democratic Transition and Development in the Arab World

The third ARD annual conference examineي the challenges, key issues, and ways forward for social and economic development in the Arab world during this period of democratic transition. 

Day One - April 26, 2012

9:15-10:45am       Opening Panel – International & Domestic Frameworks for                                       Development

 

Welcoming Remarks: Larry Diamond and Lina Khatib, Stanford University

 

George Kossaifi, Dar Al-Tanmiyah:

Towards an Integrated Social Policy of the Arab Youth

10:45-11:00am Break

11:00-12:30am     Session 1: Political Economy of Reform

 

Chair: Hicham Ben Abdallah, Stanford University

Mongi Boughzala, University of Tunis El-Manar:

Economic Reforms in Egypt and Tunisia: Revolutionary Change and an Uncertain Agenda

Abdulwahab Alkebsi, Center for International Private Enterprise:

Answering Calls for Economic Dignity 

12:30-1:30pm Lunch

1:30-3:00pm         Session 2: Oil-Dependent Economies and Social and Political                                     Development

 

Chair: Larry Diamond, Stanford University

Hedi Larbi, World Bank:

Development and Democracy in Transition Oil-rich Countries in MENA

Ibrahim Saif, Carnegie Middle East Center:

Lessons from the Gulf's Twin Shocks

3:00-3:30pm Break

3:30-5:00pm         Session 3: Youth, ICTs, and Development Opportunities

 

Chair: Ayca Alemdaroglu, Stanford University

Loubna Skalli-Hanna, American University:

Youth and ICTs in MENA: Development Alternatives and Possibilities

Hatoon Ajwad Al-Fassi, King Saud University:

Social Media in Saudi Arabia, an era of youth social representation

 

Day Two - April 27, 2012

9:00-10:30am             Session 1: Civil Society Development

 

Chair: Sean Yom, Temple University

Laryssa Chomiak, Centre d’Etudes Maghrebines à Tunis (CEMAT):

Civic Resistance to Civil Society: Institutionalizing Dissent in Post-Revolutionary Tunisia

Rihab Elhaj, New Libya Foundation:

Building Libyan Civil Society 

10:30-11:00am Break

11:00-12:30pm           Session 2: Democratic Transition and the Political                                                     Development of Women

 

Chair: Katie Zoglin, Human Rights Lawyer 

Valentine Moghadam, Northeastern University:

The Gender of Democracy: Why It Matters

Amaney Jamal, Princeton University:

Reforms in Personal Status Laws and Women’s Rights in the Arab World

12:30-1:30pm Lunch

1:30-3:00pm               Session 3: Minority Rights as a Key Component of                                                       Development

 

Chair: Lina Khatib, Stanford University

Mona Makram-Ebeid, American University in Cairo:

Challenges Facing Minority Rights in Democratic Transition (title TBC)

Nadim Shehadi, Chatham House:

The Other Turkish Model: Power Sharing and Minority Rights in the Arab Transitions 

3:00-3:30pm Break

3:30-4:45pm               Session 4: Towards Integrated Development in the Arab                                           World

 

Chair: Larry Diamond, Stanford University 

Closing roundtable discussion: Scenarios for integrated development

 

4:45-5:45pm Reception

 



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An interview with Prince Moulay Hicham

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Prince Moulay Hicham Ben Abdallah was interviewed in the September/October issue of the French journal Le Débat, providing his unique insight on the Arab Spring events as a member of the Moroccan royal family and scholar at the Center on Democracy, Development, and Rule of Law. Ben Abdallah candidly discusses the dynamic political and social underpinnings of the revolutions and makes dramatic predictions about the potential for democracy to take root in Arab states. The bottom line - nothing will go back to the way it used to be.

Interview by Stephen Smith

This is translated from the French version that appeared in the French journal, Le Débat.

There is no one better able to provide a more informed perspective on the upheavals in the Arab world than Prince Moulay Hicham ben Abdallah El Alaoui. The first cousin of the King of Morocco, Mohammed VI, and heir to a long Pan-Arab line through his Lebanese mother, he is also a research fellow at Stanford University's Center on Democracy, Development, and the Rule of Law in California. In 1994, he established the Institute for the Transregional Study of the Contemporary Middle East, North Africa and Central Asia at Princeton University, where he went to college. He also directs the Foundation for Social Science Research on North Africa and the Middle East which bears his name. Born in Rabat in 1964, Moulay Hicham settled in the United States in 2002 for the reasons he explains below.

Stephen Smith. – You bring a number of qualifications to your views on the Arab world: as a member of the royal family of Morocco, as the "red prince" either loved or hated by the media, and also as a Stanford University researcher and sponsor of a research foundation focusing on North Africa and the Middle East. So tell us, on behalf of whom and in what role do you speak?

Moulay Hicham. – Nobody invents himself. I belong to Morocco's ruling family through my father, Moulay Abdallah Ben Mohammed El Alaoui, and I am very proud to be part of a monarchy that joined with the people to put an end to colonialism. Through my Lebanese mother, Lamia el-Solh, I belong to one of the Arab world's great nationalist families, a family planted across the entire region. But my "familiarity" with the Arab world does not come just from my parentage. After I finished Princeton, I pursued research on transitioning from authoritarianism to democracy. At present, I am a Consulting Professor at Stanford. In short, it’s a whole package. I grew up in the palace alongside my cousin, who became King Mohammed VI. I spoke up to King Hassan II very early on, while learning a great deal from him, and while accompanying my father – when he served as his brother’s personal representative– on diplomatic missions abroad. After my uncle died, I continued to maintain publicly that the Makhzen -- that is, the patronage network that effectively runs Morocco -- needed to perish for the monarchy to thrive and serve Moroccans. I also came out against the caliphate, that is, against a monarchy under the "Commander of the Faithful," which mixed political and religious prerogatives. I still believe and defend all of that, both because of what I am and because of what I have made of myself. Of course, no one is self-invented. But I am also the product of my journey and of my study. One can be whole, at least I hope so.

S. S. – What does the "Arab Spring" mean to you? And, for starters, is the right name being used?

M. H. – I'm not sure it is. I would rather talk about an "Arab Awakening," because spring is a season, thus ephemeral and cyclical. And I do not believe the Arab world can reverse course and go back to sleep. But no matter what term is used, we need to get rid of culturalist prejudices about "the Arabs” and ahistorical readings of Islam. Ever since Leibniz and, following him, Ernest Renan, spoke of the fatum mahometanum, we were not far from believing that an immutable form of despotism was built into the genes and religion of the Arab world. Good riddance! An oppressed Arab is first and foremost someone who, like any other oppressed person, seeks to become emancipated. Of course, we need be intellectually honest: if a tidal wave of democratization is breaking across the Arab world, we have to explain its relevance within the context. If it isn't "Arabness" mixed with Islam, what is it? I don't have a ready-made answer. No doubt, it's a cluster of factors, including a particular kind of political archaism/throwback arising, first, from colonization, followed by a decolonization defined by the "catastrophe" – the nakba – that was the establishment of Israel in Palestine; there is also an economy based on oil rents, which sharpen geopolitical rivalries and foster the betrayal of the elites. Add to that a generous helping of "Orientalism," and we're probably not far from a stew simmering until the lid blows.

S. S. –For some time, everybody has been eating humble pie about having spoken, in the past, about the "Arab street," a term one now sees as a mere culture-based prejudice. Isn't that paradoxical, right when so many Arabs are actually taking to the streets?

M. H. – Yes, it turns things on their head, but I can understand how people would be ready to abandon the cliché about the sleeping volcano that the "Arab street" was supposed to be. That’s true for us as well, who see the Arab street – al shariai al arabi – as the opposite extreme from the Rais, king, or omnipotent "sultan." The street now needs to turn into public forum -- that is, a public opinion that doesn't sweep away everything in its path, but rather expresses itself in a steady, organized fashion, because, henceforth, governments will have to take into account the will of the governed. To stick to the metaphor: the devastating flood must become a canal that irrigates democracy.

S. S. – For the time being, the street does not speak the language of institutional politics and expresses itself instead in the – moral – register of indignation. In concrete terms, how can "the Dignity Revolution" be achieved?

M. H. – Politics, for its part, needs its share of dreaming. When people want to create a new order, they don't use hackneyed words. The vocabulary of socialism and liberalism cannot convey the dream spilling into the streets of the Arab world – nor, in fact, can the language of religion, which is not the least we have learned from the events taking place since the start of the year. With these events, we enter the field of indignation or, rather, the of a dignity to be restored after a long series of degradations: endless reigns, predatory police states, trampled rights, and mock kingdoms, not to mention the doublespeak about the Palestinians, our favorite victims, whom our dictators have used as a pretext to turn around and victimize us. Dignity – karama – has become the new value to which we refer. What could be easier to understand? Of course you are right to say that taking to the streets over and over again is useless if these marches do not lead to the halls of power in the end. But how? In Tunisia, they are in the process of seeking the way, day by day. In Egypt, the army has joined the people, but we still don't know if it was to confiscate the Tahrir Square victory or bring it to completion. In Syria, demonstrators are confronting part of the armed forces, with the possibility of a widespread insurrection. In Morocco, the February 20 Movement – and it may not be by chance that the common denominator is limited to a date... –, the slogan "Freedom, dignity, social justice," and mobilizing "until all demands are met" need to move from speech to action, because telling the truth is not enough to bring about change.  Finally, Libya is a case apart and, I fear, will remain so, due in part to outside intervention. Is it possible to impose democracy manu militari, By external intervention, without, perforce, betraying the message of popular sovereignty being proclaimed?

This is a question that can no longer be ducked, ever since Iraq was invaded in 2003 under the banner of democracy as a corollary of regime change – however harmful the regime brought down under such circumstances. In Libya as in Iraq, this raises the issue of national unity. Unfortunately, bombing "Gaddafi's country" to turn it into a democracy, may well split Libya itself back into its three former components: Tripolitania to the west, Cyrenaica to the east and Fezzan in the great desert south.

S. S. – Through an extreme simplification harking back to Lenin's definition of communism in 1920's Russia as "Soviets plus electricity," the Arab Spring has been explained by the press as "social networks plus youth." So, first of all, what do social networks have to with a revolt for democracy?

M. H. – It is clear what reporters mean by that: the cyber-revolution would favor democracy because social networks are per se "democratic," allowing anyone to make connections while eluding the usual gatekeepers, starting with reporters themselves, and outwitting the censors. Only, it's not that easy. First, access to the Internet and, even more so, to social networks such as, for example, Facebook, is still far from universal in the Arab world. While 40% of Moroccans and a third of Tunisians have access to the Internet, only 21% do in Syria, with 10% in Yemen. A quarter of Tunisians use Facebook, but only 9% of Egyptians, and so few Syrians and Yemenis that they are statistically insignificant. Next, in particular, while digital media function "democratically," their content is not necessarily democratic – and nor, therefore, are the results of networking at the electronic speeds that dazzle all of us. Since 2009, Harvard University has been doing an in depth study on the Arab blogosphere – titled Mapping the Arabic Blogosphere: Politics, Culture, and Dissent – by indexing some 35,000 sites and examining 4,000 of them closely. The authors, in their conclusions, warn against the illusion of a "techno-democracy." For technology changes the rules of the game, but does not predetermine its winner. History is also instructive: nobody would claim that the telegraph lit the fuses all at once in Tunisia, Libya and Egypt in 1919, or that The Voice of the Arabs – the famous short wave radio station in Cairo – explains the Pan-Arabism of the 1960's. Technology merely served – efficiently – to relay Woodrow Wilson's fourteen points for "making the world safe for the democracy" in the first case, and in the second, Nasser's charisma. And nothing would have happened if local players had not seized upon the ideas of either of them.

S. S. – So new media are a condition rather than a cause. And what about youth or, more specifically, the age pyramid of a given population?

M. H. – A country's demographic profile is significant but, once again, things are not so simple. Contrary to what is being said and written pretty much everywhere, the Arab world's population – except for the Gaza Strip and Yemen – is not exceptionally young, at least not relative to populations south of the Sahara. So, if the number of young people – chebab – was in and of itself a condition favoring the advent of democracy, sub-Saharan Africa would be a paradise of the popular will. Of course, there is a large number of youth in the fifteen to thirty age group in the Arab world, the result of a very high birth rate until the end of the twentieth century that is now arriving on the job market – where it can't find work, at least not work of adequate quantity or quality. Yet the same age group is much larger in sub-Saharan Africa, where, let it be noted, the World Bank presents this profusion as a future "demographic bonus" – this after having promised a  “demographic gift” to the Arab world twenty years ago. However, no matter how precious this human capital may be in absolute terms, it only becomes a “gift” or “bonus” if it can become invested in a society. Which takes us back to governance. Without good governance, the young find themselves out of work or, worse, lapse into violence. While the young need democracy to thrive, it is not a given that democracy prospers in a country with a particularly young population. In fact, studies show pretty much the opposite: you need a certain demographic maturity for democracy not just to take hold, but to last over the long term. Tunisia has the structural advantage of being a country with a median age of twenty-nine. All other things being equal, Tunisia has a greater chance of becoming a lasting democracy than, let's say, Yemen, where the median age is only eighteen. For the simple reason that it is not easy to run institutions when eight out of ten inhabitants are under thirty and expect opportunities to “succeed” from their elders, who are few in number. Lastly, I would like to mention that the UNDP’s excellent reports on human development in the Arab world focused on three structural impediments: not just poor governance, but inappropriate education of our young and the – far from resolved – issue of the emancipation of women. In the present euphoria, let us not forget what we had already understood while the horizon was still gray.

S. S. – You just mentioned sub-Saharan Africa. Do you find it striking that commentators on the “Arab Spring” are far more likely to mention the revolutions of 1789 and 1848, or the fall of the Berlin Wall in 1989, rather than the democratization wave south of the Sahara twenty years ago, after the end of the Cold War?

M. H. – Any comparison can be enlightening. However, Westerners tend to seek parallels in their own history, which they continue to view as the universal model, and the Arabs, who readily complain about discrimination, would be offended to be told they were following Black Africa... However, history does not repeat itself. But it would be productive to ask why the end of the Cold War allowed the liberation of sub-Saharan Africa, but not the Arab world? The importance of petroleum? The shadow cast by the Israeli-Palestinian conflict? Whatever the reason, we have a lot to learn from democratization south of the Sahara. Political pluralism is often limited to reducing the number of single party states, so to speak, and only a handful of countries have become fully democratic, while pseudo-democracies prevail in most States, with presidents serving multiple terms and popular elections that are decided in advance. At the other end of the spectrum, a handful of countries have even experienced, after their spring of democracy, an autumn of restored authoritarianism.  It would be reckless to deny that there is also a risk of unfinished, and even wayward or misguided transitions in the Arab world. Finally, the sub-Saharan experience serves as a warning about the fable of the bad prince and the good people. It’s a fable. Democrats are few and far between, not only at the helm of our States, but in the opposition, parties, associations, and bases as well.

S. S. – Concerning geopolitics at the end of the Cold War: the “Arab Spring” is a odd assortment of homemade revolutions. Anything extending beyond borders tends to lose speed, from Pan-Arabism to Jihadism, not to mention the last hegemon which, for a long while, served as the greatest foil, namely America. Even the centrality of the Palestinian problem seems to be in doubt.

M. H. – The Palestinian issue will come galloping back and take center stage again, but not as the political toy, not to say diversion, it once was. This said, I agree that nationhood, while a product of colonization, is raising its standard. Literally, too, because people are demonstrating everywhere under their national colors. Although not as a chauvinist-type of nationalism but, rather, a patriotism reviving the social bond whittled away by decades of authoritarianism. They are “making” community, but not a Pan-Arab or a religion-based, borderless community, and even less so an international jihadist one. Ossama bin Laden was politically dead; the Americans didn’t need to kill him. Political Islam, however, is more complex: the fundamentalists’ purpose was to target the nation-state they and might someday find a way forward to participation, if a consensus were built around democratic rules. Many Islamists – in Tunisia, Egypt and no doubt also Morocco – understand perfectly well that nobody is looking for a new authoritarianism, and that what they have to offer needs to be adapted to the political market. Reconverting the Islamists will be all the easier because in order to resist repression, they have often joined social networks for solidarity. I don’t want to speculate idly, but it is not out of the question for the Arab world to experience a Muslim democracy, just as Europe experienced, and continues to experience, a Christian democracy.

S. S. – Meanwhile, the dustbin of history is filling up helter-skelter: Pan-Arabism, global jihad, a hypnotic fixation on the West...

M. H. – Not everything ends up in the dustbin, but it is true that “all-inclusive” projects no longer hold an appeal. Pan-Arabism is not dead. To wit: we are presently experiencing a democratic Pan-Arabism, both joyfully and painfully. But historical Pan-Arabism is now seen for what it was, that is, a quest for unanimism, and, therefore, a false quest for modernity. Nevertheless, let us not forget the contexts in which past ideologies emerged. Pan-Arabism was a response to colonialism’s dividing to conquer, just as, later on, petroleum served as an economic weapon for resisting the dictates of the Cold War. Lastly, borderless jihadism in its Al-Qaeda guise, and what I would call the “Occidentalism” of the Arab world, were also branded by a dialectics of enclosure. Orientalism caricatured us – so we caricatured back. As for Ossama bin Laden’s jihad, would it have taken on the same dimensions if the Global War on Terrorism – George W. Bush’s GWOT – had not turned it into something larger than life? I believe these are legitimate questions that we can now ask.  But, in any case, we are no longer wedged between the authoritarian anvil, on the one hand, and the Islamist or American hammer, on the other. The Arab world has a triple liberation in its sights. It is no longer alienated by Al-Qaeda's terrorism or the political agenda of the neo-conservatives, who have lost their power in Washington. The Arab world has also begun to rid itself of its autocrats and, paradoxically, it is finally able to acknowledge that foreign domination may not have been so much the cause as, to a great extent, the consequence of its weakness.

S. S. – You have already alluded to that: the armed forces are playing a central role in bringing democracy to the Arab world.

M. H. – Indeed. However, there are a multitude of possible outcomes. First, is there any army capable of influencing the course of events? In Tunisia, the army, compared to the Ministry of the Interior and its 155,000 agents, looked like a lightweight. Next, the army needs to be either professional, consist of conscripts, or backed up by paramilitary units, each of which would lead to radically different outcomes. In Egypt, a nineteenth century witticism about Prussia raises the question of whether it is a state with an army, or an army with a state. In any case, the Egyptian army is also an important economic player. The wheeling and dealing of its top officers will affect the on-going transition. In Syria, the Republican Guard, on the front lines against the protestors, is dominated by Alaouites, that is, by the minority in power, unlike the rest of the Army, whose composition reflects the majority in the Syrian population, over three quarters of whom are Sunni. Finally, in several Arab countries, the army is not one institution among others, to which a new role could easily be attributed in place of its old one. I am thinking, for example, of Algeria, as well as Jordan. In both cases, the army is an historical component of the state. One cannot be conceived of without the other. It is a given that they form an indivisible whole. Obviously, that complicates the equation.

S. S. – Is this why until now Algeria has remained on the sidelines of the present movement?

M. H. – Probably, but there are at the least two other strong reasons. First, the nine years of bloody civil war, between 1992 and 2001, remain piercingly fresh in everyone's memory – after that kind of shared trauma, you don't take risks. Second, as in most countries of the Arabian peninsula, petroleum money plays a buffer role. Petrodollars are a way to pay off discontent, at least in part, for a certain time. Until when? You're quite right to specify "for the time being."

S. S. – In non-petroleum producing countries, the major stumbling block is the economy. To the protestors, democracy epitomizes prosperity. The "Arab awakening" you mentioned earlier is likely to be hard.

M. H. – Right, because the link between public liberties and economic performance is not one of cause and effect, even though I think that in the end only economic actors freed from repressive constraints can and will want to give their best. However, in the short-term, the upheaval of the old order and the ferment peculiar to transitions will inevitably disrupt economic life. Tourists go elsewhere and investors remain on the sidelines while waiting for things to sort themselves out. At the same time, a rise in openly expressed demands weighs on the costs of production. Finally, you have to be realistic relative to the discourse of the industrialized countries. Not only has their support of democratization of the Arab world sometimes been hesitant but, in addition, it will remain verbal. There will be no equivalent to a Marshall Plan. In the midst of a financial crisis, when 20,000 Tunisian refugees were all it took for the Schengen area to close in on itself, what Western office-holder is going to risk making austerity worse in his or her country to promote Arab democracy? I would add, in all sincerity, that I am only halfway sorry about it, if at all. For our countries, this is a blessing in disguise, that is, an unintended benefit. As long as our institutional capabilities remain limited, a "democracy premium" would produce the same effect as any other source of income: it would feed corruption. In fact, this is the only thing I don't want to see democratized... Egypt, which has received forty billion dollars from the Americans since 1978 as a "separate peace dividend”, is a good illustration of my fears.

S. S. – In your country, Morocco, you are more than a committed observer. You are part of the problem. Do you also hope to be part of solution, or even the solution itself?

M. H. – Neither. Besides, I don't really see how I could be part of the problem, except for having earlier raised the issues which are now out in the open, while it would still have been easy to solve them. After Hassan II's death, I told Mohammed VI with all the sincerity my affection for him demanded, that real change was necessary, that modernizing the Makhzen was not enough. Since then, I have only seen the King, my cousin, twice, for strictly family events, where our exchanges have remained courteous and distant, as required by the circumstances. Politically, I am persona non grata at the palace.  I'm not complaining. I said what I had to say, but I was not heard by either Mohammed VI or by those information handlers who presented him as the "king of the poor" while dubbing me the "red prince." Better to just laugh about it! So I took some distance by moving with my family to the United States, and I congratulate myself every day for making a decision that has allowed me to achieve a lot both professionally and personally. Besides, and this is fundamental for me and my wife, it allows our children to grow up in an open, free environment. In short, I am not a problem to anyone at all, or at least I shouldn't be. For my part, I don’t have a problem with anybody. This also answers your imputation that I should see myself as the solution. No, not at all. If there is a solution, it is up to the Moroccans to find it together. In this regard -- that is, as citizen Hicham ben Abdallah -- I won't deprive myself of contributing what I can, to the best of my abilities. But I do not believe that democratizing Morocco has any special need of a prince. Just as I've also come to the conclusion that I’m in the King’s way, so I keep my distance. To be perfectly clear: I believe that involving myself more directly would be a disservice to democracy in my country, because, at this stage, it would add to the confusion. But I claim total freedom of expression, without any red lines I shouldn't cross. We'll see whether either the king or the February 20 Movement will complain about it.

S. S. – Since the subject has come up, let's get down to brass tacks: how do you view Mohammed VI's constitutional reform, which was adopted by referendum on July 1st, by 98% of those voting, with a 72% participation rate?

M. H. – Let's look at it from the right side:  I have no doubt that the constitutional reform proposed by the King was adopted by the great majority of Moroccans. Duly noted. That said, 98% "yes" votes and a 72% participation rate -- that is, almost double the previous election --is simply not credible. We'd hoped that the "score-making" machine had been mothballed once and for all, but it's back at full tilt: people were herded into buses, they were driven to the polls like electoral livestock and, to make sure they clearly understood what was expected of them, they had a sermon, dictated by the Ministry of Islamic Affairs, crammed into their heads in the mosques on Friday, June 25 – unheard of, even back in the days of Hassan II and his Minister of the Interior and grand master of referenda, the late Driss Basri! The kingdom's largest Sufi brotherhood, the Zaouiya Boutchichia, was mustered, and, just as disturbingly, so were gangs of young hooligans who were tasked with creating sometimes violent "counter-demonstrations." In short, if a progressive kind of democratization was the goal, and if – as I believe– a majority of Moroccans were ready to go along with this proposal, why turn a citizen referendum into a populist beiya (allegiance)? The modus operandi belied the purported objective. The Makhzen, cautiously hanging onto its privileges, abused the popular vote to establish a "party of order," that is, a rampart behind which to seek shelter. But that is a petty solution. The sacredness of the monarchy, while no longer written into the new Constitution, is reaffirmed in spirit in its most retrograde form in practices from another age. The result is twofold, and twice as destructive: on the one hand, the fears of the majority – the fear of losing their livelihood, of being alienated in a globalizing country with new and disturbing mores, particularly among the young... – were kindled, while the point was to create hope and confidence in a better future; on the other hand, the February 20 Movement can only harden its positions and may well find itself shoved into the arms of the extra-parliamentary Al Adl Wal Ihsan (Justice and Charity) Association Islamists. Besides, since Sunday July 3, the refuseniks of the Moroccan street have started marching again, by the thousands, under the slogan «Mamfakinch» (we will not let go).

S. S. – The King allowed democratic measures to be included in the new Constitution while feigning they were not conceded under pressure. Who is he kidding? And, as a matter of fact, is that enough?

M. H. – I don't think there was any intention to deceive anyone, but I fear the King may have fooled himself. People in Morocco, particularly members of the propertied classes, wonder if, with the vote, they can hold their own. As for me, I have interest in any reform completely lacking any enlightened, sincere intent, beyond seeking a short-term advantage, to move towards parliamentary monarchy. Some – very narrow –measures were put in place: a new title for the Prime Minister, who will henceforth be the "head" of a government which the King will continue to appoint and dismiss as he pleases; a number of "councils" were created, all controlled by the monarch, thus completing his "NGO-ization" of the Moroccan State, thus multiplying appointments with which to co-opt the members of both the political class and civil society; finally, a whole raft of "rights" were included in the Constitution, which will have to await their implementing orders, but will frequently prove, in actual practice, to be unenforceable. For example: while article 36 of the new constitution "prohibited" conflicts of interests and the abuse of office, do you really think the members of Mohammed VI's inner circle, whose names are regularly booed in the streets, are going to lose their incomes and positions, when the royal holding alone pulls in 8% of the Moroccan GDP? The Constitution might as well state that Makhzen is no longer the etymological root of the French word "magasin [store]" – which would be just as absurd. In this regard, we may well witness one predation layered upon another, if the new Prime Minister takes his new autonomy to the limits by seeking to insert his own clients into key state positions. In short, we could find ourselves with a street stall set up alongside the big "store."

S. S. – But if the King hasn't given up anything essential, why would he be mistaken? From his point of view, he remains in control of the country, while you acknowledge yourself that the protest movement is struggling to move from the street into the seats of power.

M. H. – First, allow me to clearly state how much sympathy and respect I have for the February 20 Movement. The young people who launched it are prophets of the people, because they are openly proclaiming the truth. Acknowledging that this is not enough to improve the daily lot of most people is not disparaging of them. It is just a reminder that a statement is not an act, saying is not doing. Something else to keep in mind is the experience of the Moroccan movida at the start of "M6's" reign, when greater freedom of speech in a new independent press made a nice illusion for a while. There's not much left. After the intoxication, the toxic. Nowadays, several protagonists from that period, such as Boubker Jamaï, Ali Lmrabet, and Ahmed Benchemsi, comment on events from abroad, where they now live. Next, while the King has ceded almost nothing to the popular sovereignty, he has ceded the essential where national unity is concerned. For a long time, I have been strongly in favor of recognizing Morocco's Berber culture. I believe richness lies in diversity. But this constitutional reform has institutionalized the fragmentation of the Moroccan State. The King attempted to innovate, and perhaps also to give assurances of openness by acknowledging the Berber language and Hassania, the language of the Sahrawi. But the text that was adopted has ended up twisting the cultural demands as well as the regional framework for localized democratization by creating a political market for identity brand selling. Are we really, over a half century after Independence, going to recreate the 1930 "Berber dahir," that sought to infect the Moroccan people with the seed of division? Morocco is not an American-style melting-pot, it's a big couscous where everything can be tossed in. However, the new provisions, which have been taken lightly, may spoil the national dish. When you leave certain ingredients out, the whole dish loses its richness.

S. S. – Earlier, you went as far as saying that Mohammed VI had erred to his own disadvantage. How so?

M. H. – The King has implicitly acknowledged the failure of the "executive monarchy" he set up at the beginning of his reign twelve years ago. The trade-off of a technocratic promise of top management performance against the further weakening of an already anemic political class has run its course. But who will now "inhabit" the new areas set up in the name of democratizing the system? The same political class, reduced more than ever to shadow theater? This is a fundamental contradiction: to win his gamble on renewal, Mohammed VI is counting on collecting the I.O.U.s from those for whom he’s done favors.  How could such people conceivably build a new institutional framework? And if, extraordinarily, they should manage to, their success would prove the king's failure at two essential levels. On the one hand, they would be proving they can manage the economy better than Mohammed VI and his inner circle, and that the royal "store" should close shop. On the other, they would be demonstrating that a new era of human rights is possible without repressing the Islamists, without the Temara torture center denounced by Amnesty International and Human Rights Watch, without the silent renditions of those presumed foreign terrorists whom Morocco has received entirely illegally as a favor to George W. Bush, who turned the Commander of the Faithful into the jailer of his fellow Muslim believers. In short, the new Constitution may help the Makhzen save some time, but the country will surely be the loser. Because, sooner or later, it is likely to turn against Mohammed VI.

S. S. – Since you have started making predictions, what future do you foresee for the "Arab Spring" as a whole?

M. H. – If this year has taught us just one thing, it's to be properly humble about our predictions... But I'm not trying to duck your perfectly legitimate question. So, first, I think the whole Arab world has just rounded a corner, maybe even passed a point of no return. Even if there is authoritarian regression, nothing will go back to the way it used to be. Next, I think we can identify three geographic and geopolitical areas – the Gulf States, the Near East and North Africa – provided we don't start seeing them as fatalistically-determined communities. And since we were just on the subject of North Africa, let's start there, where any outcome is possible. I think, for instance, that Tunisia has a real chance of managing a breakthrough to become the first Arab democracy. From a demographic, sociological and political point of view, all the conditions are there – which doesn't mean it's guaranteed. I am equally optimistic that Morocco will eventually become progressively democratized. On the other hand, Egypt runs the risk of a "frozen" transformation at some stage. As for Algeria, I'll admit I don't foresee anything besides a status quo, even though everybody knows it is untenable. And I am frankly pessimistic about Libya. It risks becoming a failed state, and was already fairly "Bedouin" under Gaddafi.

S. S. – What about the Gulf States?

M. H. – In their case, their common traits give them advantages: petroleum money, which disconnects the state from its citizens and makes them into dependents the weakness of civil society in spite of having a middle class; the high number of immigrants who do the basic work of the economy, at the lowest cost; and, finally, the lack of significant geopolitical pressure for democratization, thanks to their supply of petroleum. All of these conditions come together to smother any aspiration for greater freedom under a cozy down comforter. As the situation plays out, I expect the Arabian Gulf States will be the least affected by the great movement now taking place.

S. S. – Is that also the case for the Middle East, for other reasons, that is, because it is located in the eye of the storm?

M. H. – I don't think so. Anything can happen in the Middle East, especially in Iran and, even more so, in Iraq, where the state shaped under the American occupation – a state dominated by former exiles and ethnic marketing entrepreneurs – is corroded and corrupt to the extreme. Will this regime collapse? Are the American troops going to leave? And when? Everything is on the table. On the other hand, there are further determining factors in the Middle East. Pressure towards democratization has already led to a reconciliation agreement between Hamas and Fatah, although this agreement has yet to be put into action. Nonetheless, it is a given that the Palestinians, particularly the ones on the West Bank, are the ready-made pioneers of Arab democracy, thanks to their education and their – forced – openness to the world. But in absence of political freedom, under Israel's iron rule, only their institutional capabilities can be seen. Finally, almost five million Palestinian refugees living scattered about the Arab world have everything to hope from a democratization of their host countries. It still would not be the long-awaited "return" but, nevertheless, democracy would make adopting their second homelands more palatable.

S. S. – In which case Israel would lose its regional monopoly on democracy...

M. H. – It's almost a given. And we can wonder how the United States, in particular, will go about repositioning themselves in a strategic region with a multiplicity of partnerships available to them, without the opprobrium of supporting dictatorships. Of course, there will always be the pro-Israeli lobby in America to consider, which will endeavor to tip the scales to the detriment of the Arab democracies. But it will no longer be the same. All the less so, because Israel, under Benyamin Netanyahu’s frankly narrow-minded leadership, is on the verge of missing the boat. The current government continues to reason in terms of "peace between regimes" rather than "peace between people." Instead of making overtures to Arab public opinions – a term which henceforth needs to be in the plural –, the Israeli authorities are hunkering down while waiting for new Arab leaders to emerge, whom they hope to approach like the old ones. Speaking on behalf of the Israeli opposition, the centrist Tzipi Livni has publicly expressed regret about their short-sightedness. The "Arab Spring’s" window of opportunity could well close again without the Arab people having understood the interest of an historical compromise with Israel within a context of shared civil liberties. Nobody should complain later on if an anti-Israeli populism grabs the “pot” so rashly left there for it to snatch.

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Roots and Dynamics of the 2011 Revolutionary Upheaval in the Middle East and North Africa

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The lecture is co-sponsored by the Abbasi Program in Islamic Studies, CDDRL Program on Arab Reform and Democracy and Stanford Humanities Center

This lecture will assess the social-economic and political roots of the ongoing revolutionary process in the MENA region in light of the explanation of revolutions as expressions of the contradiction between the development of productive forces, the mode of production and the political structure. It will address the variety of situations and processes in MENA as related to the differences in social structures and types of states. The social dynamics of the revolutionary process will be examined, pointing to the social-political nature of the forces involved – whether those forces that pre-existed the upheaval or the new forces that emerged during the upheaval. Finally, it will reflect on the perspectives of the process at the regional level.

 Gilbert Achcar is Professor of Development Studies and International Relations at the School of Oriental and African Studies (SOAS) of the University of London, where he is based since 2007, after Beirut, Paris and Berlin. He is the author of several books on politics and international relations in general, and the Middle East and North Africa in particular, including most recently The Clash of Barbarisms: The Making of the New World Disorder (2006), Perilous Power: The Middle East and U.S. Foreign Policy (co-authored with Noam Chomsky, 2007), and The Arabs and the Holocaust: The Arab-Israeli War of Narratives (2010).

Stanford Humanaities Center
Levinthal Hall

Gilbert Achcar Professor of Development Studies and International Relations at the School of Oriental and African Studies (SOAS) Speaker University of London
Lectures

Global Inequalities, Performance Gaps, and Mobile Innovations

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Abstract
Paul Kim will share his long journey that has been focused on devising, offering, and evaluating educational access to the underserved children in developing regions of the world. In shedding light on how these fortuitous events, this narrative account of educational progress and change shares the research outcomes of a variety of mobile technology-integration projects at the K-12 level including: (1) literacy development in Mexico, (2) mobile math learning in California and India, (3) executive functioning assessment in Palestine, and (4) mobile science learning in El Salvador and India. Each country and school visited has its own unique story or set of stories and outcomes that can guide future developments of mobile learning technology including educational games, e-books, and other applications.

Paul Kim is the Assistant Dean for Technology & CTO for Stanford University School of Education. He is one of researchers for Programmable Open Mobile Internet (POMI) http://pomi.stanford.edu. He has been conducting research with multidisciplinary approaches and teaching graduate courses on technology-enabled empowerment and entrepreneurship. He is also working with numerous international organizations in developing mobile empowerment solutions for extremely underserved communities in developing countries. In the higher education space, he advises investment bankers and technology ventures focused on e-learning, knowledge management, and mobile communication solutions. His due-diligence engagements include early-stage angel funding and also later-stage private equity-based investments for large education enterprises.

Wallenberg Theater

Paul Kim Speaker Stanford University
Seminars
Liberation Technology Seminar Series
Program on Liberation Technology
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