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Zimbabwe: Army takes over, says Mugabe is safe – Socialist Worker Warns of Neoliberal Western Take-over.

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Mugabe, “never fully accepted the neoliberal agenda” says Socialist Worker. 

The BBC reports.

The military has taken control in Zimbabwe but said President Robert Mugabe, in power since 1980, was safe.

After seizing state TV, an army spokesman announced it was targeting people close to Mr Mugabe.

South Africa’s President Jacob Zuma later said he had spoken to Mr Mugabewho had indicated that he “was confined to his home but said that he was fine”.

The move may be a bid to replace Mr Mugabe with his sacked deputy, Emmerson Mnangagwa, BBC correspondents say.

The dismissal of Mr Mnangagwa last week had left Mr Mugabe’s wife Grace as the president’s likely successor.

Heavy gun and artillery fire could be heard in northern parts of the capital Harare early on Wednesday.

A statement read out by a general on air denied it was a coup. There was no immediate word from the president himself.

Guardian,

The military in Zimbabwe says it has temporarily taken control of the country to “target criminals” around the president, Robert Mugabe, amid high tension and reports of explosions in Harare.

Soldiers have sealed access to parliament, government offices and courts in the capital, residents said. Access to the president’s official residence was also blocked by troops.

Moyo said the army was targeting “criminals around” Mugabe, who were “committing crimes that are causing social and economic suffering in order to bring them to justice”.

The takeover comes amid a bitter battle over who will succeed 93-year-old Mugabe.

Socialist Worker  says,”Mugabe never fully accepted the neoliberal agenda.

Zimbabwean socialist Munya told Socialist Worker,

The faction around Mnangagwa and the military that could be ascending to power wants full-blooded free market reforms. They also want to open Zimbabwe up to Western imperialist powers—including former colonial rulers Britain.

Munya explained, “Mugabe never fully accepted the neoliberal agenda. The Mnangagwa faction includes the former finance minister who worked closely with the International Monetary Fund.”

It’s likely that large sections of the ruling class and the main opposition Movement for Democratic Change (MDC) will rally around the new set up. Munya said, “The MDC elites are likely to be supportive of it because they also want more neoliberalism and a restoration of relations with the West.”

He added, “There’s a potential that the Mnangagwa, MDC elites and the military could be part of a national unity government. Ultimately they are also scared of the working class, because austerity could lead to revolts.”

The British government gloated about the potential downfall of Mugabe as news of the coup came in. Britain’s rulers have never been able to accept that the national liberation movement led by Mugabe gave British imperialism’s interests a kicking.

The International Socialist Organisation (ISO), the Socialist Workers Party’s sister organisation in Zimbabwe, has condemned the military. “The leaders of the military had no problem with Mugabe’s dictatorial regime until it began to affect their interests,” it said.

“This is not about resorting democracy and human rights, it is about swapping one section of the dictatorial regime for another.

“It is a ‘palace coup’ in the real sense of the phrase”.

The working class will have to assert its own demands, not go along with different ruling factions. Munya said, “It’s unlikely that the working class will act independently because it has suffered defeats and the trade union bureaucracy is tied to the MDC elites.

 “Mugabe’ wife was so unpopular so there is likely to be some support for what’s going on at least initially.”

But he warned, “This exposes the depths of the crisis in the economy, neoliberalism and austerity that the elite supports and it could see revolts. This is only the beginning.”

 The SWP’s leading theoretician, Alex Callinicos was educated at St George’s College, Salisbury (now Harare).

Comment:

I suppose the Arab regimes described by Gilbert Acbar as “patrimonial dictatorships”  were not neo-liberal either…

Human Rights Watch,

The government of President Robert Mugabe continues to violate human rights without regard to protections in the country’s 2013 constitution. It has intensified repression against thousands of people who peacefully protest human rights violations and the deteriorating economic situation. Police use excessive force to crush dissent, and violate the basic rights of civil society activists, human rights defenders, journalists, and government opponents. Widespread impunity for abuses by the police and state security agents remains. President Mugabe has undermined the independence of the judiciary and of the Zimbabwe Human Rights Commission (ZHRC) through verbal assaults on the two institutions.

2016 (World Report 2017)

During 2016, the government of President Robert Mugabe intensified repression against thousands of people who peacefully protested human rights violations and the deteriorating economic situation. It disregarded the rights provisions in the country’s 2013 constitution, and implemented no meaningful human rights reforms.

Police abuse increased, and there was excessive use of force to crush dissent. Human rights defenders, civil society activists, journalists, and government opponents, were harassed, threatened or faced arbitrary arrest by police. Widespread impunity continues for abuses by police and state security agents.

The president publicly attacked judges for “reckless” rulings that allowed public protests against his rule, further eroding judicial independence. He also undermined the independence of the Zimbabwe Human Rights Commission (ZHRC), established as an independent commission under the constitution, when he verbally attacked the institution.

Attacks on Human Rights DefendersIn June 2016, police began a campaign of politically motivated abuses against activists engaged in countrywide protests against poverty, corruption, rights abuses, and lack of electoral reform. Police resorted to heavy-handed tactics, indiscriminately using water cannons, teargas, and batons to violently crush largely peaceful protests.At various times since June 2016, hundreds of protesters, including student activists, human rights activists, and opposition supporters were arrested, detained, and later released on bail without charge.For instance, on July 6, police assaulted and arbitrarily arrested, and charged with public violence, hundreds of protesters across the country, including 86 people in Bulawayo, 105 people in Harare, and 16 people in Victoria Falls. The government blocked internet access and WhatsApp text messaging for several hours to obstruct people protesting under the #Tajamuka/Sesijikile campaign led by Promise Mkwananzi and the #ThisFlag campaign led by Pastor Evan Mawarire. In August, Mawarire and his family fled to the United States after suspected state security agents threatened to kill them.On August 24 and 26, police arbitrarily arrested over 140 people in Harare on false public violence charges. According to their lawyers, most of those arrested, including security guards, vendors, college students taken from class, did not participate in the protests. Those arrested were later freed on bail after several days in detention.On September 24, police in Mutare arrested and detained 17 members of the Zimbabwe National Students Union (ZINASU) on charges of allegedly gathering in contravention of the Public Order and Security Act (POSA). After three nights in detention, the Magistrate’s Court freed 15 of the 17 ZINASU members and declared their arrest unlawful. At time of writing, two student leaders remain in custody.

Freedom of Expression and Media

Zimbabwe’s Constitution guarantees freedom of expression and media, but journalists are subject to arbitrary arrest, harassment, and intimidation when reporting on protests. Reports by the Media Institute of Southern Africa (MISA, Zimbabwe) show that from January 2016, police assaulted, harassed, arrested, or detained at least 31 journalists reporting on protests. They include Garikai Chaunza, Edgar Gweshe, Chris Mahove, James Jemwa, and Khumbulani Zamchiya—whom police arrested in June while they reported on a protest in Harare, detaining them for six hours before releasing them without charge.

On July 6, police briefly detained journalists Elias Mambo, Tafadzwa Ufumeli, Richard Chidza, and Godwin Mangudya at Marimba Station, who were covering protests in Mufakose. Police ordered the journalists to delete from their cameras and mobile phones all pictures and video footage of the protests before releasing them without charge.

On August 3, police used batons to beat up journalists Lawrence Chimunhu, Haru Mutasa, Tsvangirai Mukwazhi, Christopher Mahove, Tendai Musiyazviriyo, Bridget Mananavire, and Imelda Mhetu who were covering a protest in Harare. On August 24, a member of the anti-riot police in Harare harassed and beat journalist Lucy Yasin with a baton as she covered a protest. On the same day the police arrested journalist Tendai Mandimika and detained him for three weeks on false public violence charges before releasing him on bail.

On August 25, the police briefly detained journalists Obey Manayiti and Robert Tapfumaneyi. The following day, police arrested photojournalist James Jemwa while covering protests in Harare. He spent a week in detention on public violence charges before being released on bail.

Somebody’s opinion people will listen to,

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Written by Andrew Coates

November 15, 2017 at 12:43 pm

From the Ruins of Empire. Pankaj Mishra. A Critical Review.

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Review: From the Ruins of Empire. The Revolt against the West and the Remaking of Asia. Pankaj Mishra. Allen Lane 2012.

Western colonial history is a popular section in bookshops. Attacks on Empire, and modern day Imperialism, are widespread on the left. But the history of  the non-Western intelligentsia’s tangled  and complex relation with the West  is no so well known.  Pankaj Mishra’s Ruins of Empire fills a gap for the wider reading public. Mishra appears on the left by beginning from the way the East was “subjugated by the people of the West that they had long considered upstarts, if not barbarians.” (Page 3)But he draws much wider conclusions, decidedly not left-wing,  from biographical accounts of how “intelligent and sensitive people” in the East responded to the ‘West’s’ impact on their societies.

Intellectuals, notably Jamal al-Din al-Afghani, the Chinese reformer Liang Qichao, and – to a lesser extent – Rabindranath Tagore, are brought to the fore. They were both ‘modernisers’, wanting to change, and defenders of their cultures against the West. Others appear, Indian nationalists like Subhas Chandra Bose and Japanese writers, like Tokutomio Soho. This has the great merit of making these important voices heard. It has the great disadvantage of pinning a great deal of speculation about the shaping of the modern world on the – often extremely general – ideas clustered around these figures. It could be said that Soho, who moved from Western liberalism to unabashed champion of Japanese self-interest, illustrates Mishra’s main claim: the primacy of the Asian Cause against the ‘West’.

1905 Russian Humiliation.

Mishra begins with a flourish. The 1905 defeat of the Russian navy by Japan in 1905 in the Tsushima Strait. The rout of the Tsarist fleet, he says, reverberated around the East. “For many other non-white people, Russia’s humiliations seemed to negate the West’s racial hierarchies, mocking the European presumption to ‘civilise’ the supposedly ‘backward’ countries.”(Page 3) Ghandi, and Mustafa Kemal, to cite but two, were “ecstatic” at the news.

Like the spark that lit the prairie the effects were far-reaching. For nationalists, from Egypt to China, passing by Bengal and Vietnam’s “scholar gentry”, Japan became the symbol of successful resistance to Western Empire building. It gave rise to “A hundred fantasies – of national freedom, racial dignity, or simple vengefulness.”(Ibid) Modernisation could, it seemed, take another guise than a European one.

Mishra side-steps the effect of the defeat on Tsarism, – the 1905 Russian Revolution – the precursor of 1917. This perhaps would have some impact on European imperialism (and the use of the word itself). Anti-colonialism in the later 20th century would be incomprehensible without assessing the role not just of Soviet – Stalinist- Communism as a “messianic doctrine” but a political force. Mishra largely jumps over this, referring – mentions of Mao aside – to the post-1989 era when Marxism-Leninism is “discredited”.

The Western colonial empires were “wholly unprecedented in creating global hierarchy of economic, physical and cultural power through their outright conquest or ‘informal’ empires, of free trade and unequal treaties.”(Page 42) By the mid-19th century they had pushed back the Ottoman Empire, invaded North Africa, made inroads in China, and The sense of European racial superiority – which Mishra demonstrates infected even Woodrow Wilson while pontificating on the rights of nations to self-determination – cast a long shadow.

Subjected peoples were ‘humiliated’. The basis of their civilisations was undermined. Muslims felt, Mishra says, felt that the “cosmic order” had been disrupted. A rival that made them seem outdated and incapable threatened the ancient bureaucratic and literary culture of China.

Ruins of Empire portrays those who tried to grapple with this. There are sketches of Tagore’s complex reflections on Bengali and Indian culture faced with the British Raj, There is Liang Qichao who looked to a new China, and became disillusioned with the West after visiting an unequal America.

But it is the Persian born, wandering intellectual, Al-Afghani (1838 – 1897), who grabs most attention. He argued “the Islamic world needed a Reformation, preferably with himself as the new Luther.”(Page 83) In a variety of forms he advocated a “strong Islamic centre that would beat back the encroaching West.”(Page 89) He fiercely defended the place of scientific and technical knowledge in this renewal.*

Politics of the ‘Anti-West’.

What kind of politics did these figures foreshadow? It is had to tie them – with the very partial exception of Al-Afghani – to any specific party or state. Liang Qichao was pushed aside by Sun Yat Sen, Tagore was a respected poet and writer, but no politician. His wary attitude towards nationalism and reluctance to be politically manipulated were notorious. Al-Afghani seems at different times to be a hard-line (proto) Islamist and an almost liberal modernist. One wonders how exactly their contribution to the ‘shaping of the modern world’ can be gauged.

The reactions against the West, nationalism, and Eastern modernisation – in short the introduction of a full-blown capitalist system in these immense parts of the world – form a vastly complicated history. Mishra, as an essayist, and, biographer, is not obliged to over more than aspects of this. Nor does he disuss what Ian Buruma and Avishai Margalit call in  Occidentalism (2004) critics of the West in Europe itself and the impact these had on Asia. What he does it to look through one angle: the rise of ‘anti-Western’ types of modernisation.

After the Great War, when nationalists and anti-colonialists began to have an impact on Asia, Mishra notes the eclipse of liberal democratic thought. Japan, he considers, continued to be a pole of attraction. It was modern, with successful industry and a rising living standards. It was also very authentic – pure – and Japanese, or at least as the majority of the governing class considered it to be. It had admirers across Asia. The authoritarian ‘pan-Asian’ movements became, in their Japanese form, at least according to the Japanese Soho, a racial struggle. As war began he stated, “We must shows to the races of East Asia that the order, tranquillity, peace, happiness and contentment of East Asia can be gained only by eradicating the vile precedent of the encroachment and extortion of the Anglo-Saxons in East Asia.”(Page 247)

The unattractive history of Japanese militarism – which throve on the crushing of the country’s democratic ‘Western’ and indigenous intelligentsia and popular movements – is given favourable treatment. Mishra offers a version of history in which Japan’s invasions and punitive expeditions during the Second World War had some justification. There was, “Revenge for decades of racial humiliation motivated many Japanese un the battlefield.”(Page 247) The never-colonised Japan backed nationalists against the Europeans by running their conquered territories with some help from them.

The initial co-operation between nationalists, in Burma and elsewhere, and Japan illustrates the ‘Co-Prosperity’ Japanese Empire’ was an important movement n the fight for independence in Asia. One would be more satisfied if the influence of the ideas of national independence were explored in more details, The Indian Congress Party, to cite but one case, had support, even founders, amongst the British intelligentsia.

To take a couple of significant cases. Can one say that the Vietnamese, Laos or Chinese Communist Parties took on Marxist language purely to express national demands? The class struggles, the land reforms, the nationalisations, the political upheavals and horrors of these countries – not to mention Cambodia – have their own national histories. But Communism, with its impact across Asia, right to Indonesia and the Philippines, and India as well, which was and is always a global movement, fits askew from Mishra’s simple thrust: the ‘humiliation’ by the West and the ‘revenge’ of the East.

Islamism as the Anti-West.

The rise of Islamism is treated in terms of revenge for ‘humiliation. It has deep roots, perhaps in the human condition and the source of faith itself. Al-Afghani is praised for stating, “a totally secular society – the dream of nineteenth century rationalism – was doomed to remain a fantasy in the West as well as in the Muslim world.”(Page 102) Islam, it turned out, could spearhead an Anti-Western revolt, or at least in the late 1970s. “It is largely due to the Islamic revolution that today the basic principles of the first Muslim Westernised elites – that development entails the rejection of Islamic values in favour of Western ones – lie discredited from Tunisia to Xinjianh, and that Islam continues to serve as a focal point of resistance to authorities regimes in the Muslim world.”(Page 277)

Yet Mishra is less than favourable to the ‘authoritarian’ Islamic political regimes created in the wake of the Iranian Revolution. Instead he looks to Turkey, “Turkey’s success confirms the validity of an ‘Islamic’ solution to the problem of adapting to Western modernisation, and the geopolitical implications of this unique achievement are immense.”(Page 285) This takes some beating. In what sense can the post-Atatürk regimes, the foundation no doubt of whatever success Turkey enjoys, be awarded to ‘Islam’? How exactly? Does the Qur’an run a state? Do the AK MPs’ prayers bolster economic growth? What of its failures? Do the suras inspire the crack down on the free press?

Mishra has written a lucid and stimulating book. We are better off knowing more about Al-Afghani and other figures. But can one understand the world through the principle that the “aggrieved natives always wanted to beat the West at its own game”? (Page 294) The underlying ‘dialectic’ in From the Ruins of Empire rarely rises above these, and other, hackyned thoughts. There is the struggle of ‘Asians’ against the ‘whites’ the ‘Europeans’ the ‘West’. Perhaps we all look the same to him.

Worse is to come. Like John Gray, another doomsayer, Mishra ends on a portentous note. The ‘revenge of the East” which now takes the form of the purist of endless economic growth is a “fantasy”. The global environment is set for “early destruction”. It “looks set to create reveries of a nihilistic rage and disappointment among hundred of millions of have-nots – the bitter outcome of the universal triumph of Western modernity, which turns the revenge of the East into something darkly ambiguous, and all its victories truly Pyrrhic.”(Page 309 – 10)

You have to ask: were these last sentences even worth reading?

* Mishra claims that Al-Afghani challenged the French Orientalist Ernest Renan on Islam. Renan famously believed that Islam has stifled scientific and philosophical freedom – exemplified in his extensive study of the reception and prohibition of the medieval Aristotelian Arab Averroes’s teaching. The Persian pan-Islamist defended, initial Islamic openness to science. Yet while Frenchman undoubtedly had many prejudices about ‘Semitic’ languages and Islamic culture in particular it is much less sure if anybody, Al-Afghani included, could prove him wholly wrong. Islamic authorities did persecute Averroes in Spain, and a much wider intolerance of philosophical heterodoxy was a long-standing feature of many societies based around Islam.

Thus as Al-Afghani himself noted, the issue therefore turns on a more general question of how religions relate to philosophy and science.

“Je plaide ici auprès de M. Renan, non la cause de la religion musulmane, mais celle de plusieurs centaines de millions d’hommes qui seraient ainsi condamnés à vivre dans la barbarie et l’ignorance ».

« Personne n’ignore, que le peuple arabe, alors qu’il était dans l’état de barbarie, s’est lancé dans la voie des progrès intellectuels et scientifiques avec une vitesse qui n’a été égalée que par la rapidité de ses conquêtes car, dans l’espace d’un siècle, il a acquis et s’est assimilé presque toutes les sciences grecques et persanes qui s’étaient développées lentement pendant des siècles sur le sol natal, comme il étendit sa domination de la presqu’île arabique jusqu’aux montagnes de l’Himalaya et au somment de Pyrénées. On peut dire que dans toute cette période les sciences firent des progrès étonnants chez les arabes et dans tous les pays soumis à leur domination. Rome et Byzance étaient alors les sièges des sciences théologiques et philosophiques ainsi que le centre lumineux et comme le foyer ardent de toutes les connaissances humaines. »

« Toutefois il est permis de se demander comment la civilisation arabe, après avoir jeté un si vif éclat dans le monde, s’est éteinte tout à coup ; comment ce flambeau ne s’est pas rallumé depuis, et pourquoi le monde arabe reste toujours enseveli dans de profondes ténèbres. »

« Les religions, de quelque nom qu’on les désigne, se ressemblent toutes. Aucune entente ni aucune réconciliation ne sont possibles entre ses religions et la philosophie. La religion impose à l’homme sa foi et sa croyance, tandis que la philosophie l’en affranchit totalement ou en partie. Comment veut-on dès lors qu’elles s’entendent entre elles ? Lorsque la religion chrétienne, sous les formes les plus modestes et les plus séduisantes, est entrée à Athènes et à Alexandrie qui étaient, comme chacun sait, les deux principaux foyers de la science et de la philosophie, son premier soin été, après s’être établie solidement dans ces deux villes, de mettre de côté et la science proprement dite et la philosophie, en cherchant à les étouffer l’une et l’autre sous les broussailles des discussions théologiques, pour expliquer les inexplicables mystères de la trinité, de l’incarnation et de la Transsubstantiation. Il en sera toujours ainsi. Toutes les fois que la religion aura le dessus, elle éliminera la philosophie ; et le contraire arrive quand c’est la philosophie qui règne en souveraine maîtresse. Tant que l’humanité existera, la lutte ne cessera pas entre le dogme et le libre examen, entre la religion et la philosophie, lutte acharnée et dans laquelle, je le crains, le triomphe ne sera pas pour la libre pensée, parce que, aussi, la science, si belle qu’elle soit, ne satisfait pas complètement l’humanité qui a soif d’idéal et qui aime à planter dans des régions obscures et lointaines que les philosophes et les savants ne peuvent ni apercevoir ni explorer. »

 

The point Renan asked, whether Islam when it is involved with politics, to the point where a form dominates a state, can develop ways that leave other faiths – and importantly non- and anti-faiths – with an unfettered influence over political life, remains a live political issue.

This is how he put it – in extremely provocative terms that are clearly racist (evoking the, ‘l’esprit sémitique’)”

« L’islamisme (à l’époque, sens général de « religion musulmane ») ne peut exister que comme religion officielle ; quand on le réduira à l’état de religion libre et individuelle, il périra. L’islamisme n’est pas seulement une religion d’État, comme l’a été le catholicisme en France, sous Louis XIV, comme il l’est encore en Espagne, c’est la religion excluant l’État (…) Là est la guerre éternelle, la guerre qui ne cessera que quand le dernier fils d’Ismaël sera mort de misère ou aura été relégué par la terreur au fond du désert. L’islam est la plus complète négation de l’Europe ; l’islam est le fanatisme, comme l’Espagne du temps de Philippe II et l’Italie du temps de Pie V l’ont à peine connu ; L’islam est le dédain de la science, la suppression de la société civile ; c’est l’épouvantable simplicité de l’esprit sémitique, rétrécissant le cerveau humain, le fermant à toute idée délicate, à tout sentiment fin, à toute recherche rationnelle, pour le mettre en face d’une éternelle tautologie : Dieu est Dieu (…) »

Aimé Césaire.

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Aimé Césaire died in 2008.

He was one of the greatest writers and poets of the 20th century.

He was also a political activist of the left with a background in anti-Stalinist socialism.

He was known as a supporter of ‘negritude’ – a cultural movement of affirming black identity, which was strongly anti-racist (reader of the poetry above and below will realise that he was far from a supporter of what is now called ‘identity politics’)

Sadly largely unknown in the English-speaking world, even by many ‘Africanists’, his passing was marked in the Francophone countries with mourning and a celebration of his life. *

I was reminded of his stature  when re-reading last week David Macey’s biography of Frantz Fanon, which is in itself a book well worth reading several times and describes his importance.

Wikipedia notes,

Like many left intellectuals in France, Césaire looked in the 1930s and 1940s toward the Soviet Union as a source of human progress, virtue, and human rights, but Césaire later grew disillusioned with Communism. In 1956, after the Soviet Union’s suppression of the Hungarian revolution, Aimé Césaire announced his resignation from the PCF in a text entitled Lettre à Maurice Thorez. In 1958 he founded the Parti Progressiste Martiniquais.

His writings during this period reflect his passion for civic and social engagement. He wrote Discours sur le colonialisme (Discourse on Colonialism) (1950; English translation 1953), a denunciation of European colonial racism, decadence, and hypocrisy that was republished in the French review Présence Africaine in 1955. In 1960, he published Toussaint Louverture, based on the life of the Haitian revolutionary. In 1968, he published the first version of Une Tempête, a radical adaptation of Shakespeare’s play The Tempest for a black audience.

The surrealist André  Breton described the poem below as, ” nothing less than the greatest lyrical monument of our times.”

I have tried to find an adequate translation, but, alas, one is not up on the Web.

Cahier d’un retour au pays natal

« ma négritude n’est pas une pierre, sa surdité ruée contre la clameur du jour
ma négritude n’est pas une taie d’eau morte sur l’œil mort de la terre
ma négritude n’est ni une tour ni une cathédrale  »

« l’homme-famine, l’homme-insulte, l’homme-torture
on pouvait à n’importe quel moment le saisir le rouer
de coups, le tuer – parfaitement le tuer – sans avoir
de compte à rendre à personne sans avoir d’excuses à présenter à personne
un homme-juif
un homme-pogrom
un chiot
un mendigot »

* You can however find a copy in Suffolk libraries.

Written by Andrew Coates

August 24, 2012 at 4:11 pm

Algeria: Fifty Years of Independence.

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FIFTIETH ANNIVERSARY OF ALGERIA INDEPENDENCE

More Information from Algérie Presse Service.

ALGIERS- President of the Republic Abdelaziz Bouteflika on Thursday paid homage to the memory of the national Liberation War martyrs in a ceremony marking the 50th anniversary of Independence at the Sanctuary of Martyrs in Algiers.Liberté suggests that over 3 and a half million Algerians died during 132 years of colonisation – here.

El Watan reports on an interesting debate about the legacy of the pro-Algerian independence Martinique activist Frantz Fanon – Here. 

The French language daily also carries information on celebrations and protests indpendent of  the authoritarian ruling  coalition, of the FLN,  President Abdelaziz Bouteflika and the RND of Prime Minister Ahmed OuyahiaHere.

Le Matin (Algeria) strongly criticises the existing Algerian government and suggests that these celebrations are a distraction from the enormous difficulties Algierians suffer

Encore une aubaine pour le pouvoir de Bouteflika : mettre l’Algérie réelle, celle qui souffre de tout, de faim, de terrorisme, de Hogra, d’impunités, de corruption en veilleuse, lui tordre le cou s’il le faut, la piétiner encore davantage, et, pavoiser sur une autre Algérie, virtuelle, «commémorative» mais vidée elle aussi de sa mémoire, réduite, 50 ans après sa naissance à une indépendance forcée à la prostitution, à des feux d’artifice, à une comédie musicale de mauvais aloi, à un folklorisme désuet –  here.

Yet another stroke of luck for  Bouteflika and his system. They could hide the real Algeria, which suffers from everything, from hunger, from terrorism,  from ageing corruption, from oppression (Hogra – Algerian dialect, literally, being despised), up to being strangled if they must, behind all the bunting of a virtual commemoration – emptied of all genuine content, which after 50 years of independence, which is forced to prostitute itself –  behind fireworks, tawdry  musical comedy, and fossilised  tradition.

Le Monde publishes an interesting “Interactive” visual and written account of the war of national liberation and its legacy – Here.

Libération has produced a detailed narrative and illustrated account of the days leading up to independence – Here.

L’Humanité asks about Algeria’s future – Here.

Written by Andrew Coates

July 5, 2012 at 12:19 pm