Between revolution against the regime and nostalgia for its days


Many Iraqis yearn for the days of Saddam Hussein, and Libyans long for one of the days of Gaddafi, and many Yemenis have mercy on Ali Abdullah Saleh, after they tasted the bitterness of living with the injustice and corruption of the Houthis, and the weakness and sagging of legitimacy. Two years ago, I was riding with a taxi owner in the center of the Tunisian capital, and he said to me: During the days of Ben Ali, we were blessed.
A few weeks ago, a disgruntled Tunisian parliamentarian said, “Our pyramid is waiting for this historic moment,” meaning the moment of freezing the country’s parliament, which is the phrase of the Tunisian, who also aged waiting for this “historic moment” when the Ben Ali regime fell years ago.
The irony is that many of those who are nostalgic today for the era before the “Arab Spring” are the ones who took to the streets celebrating the fall of the “dictatorship,” and the Yemeni who is writing today about the “Nakba” 2011 is the Yemeni who was protesting in Change Square and chanting: “The people want… ».
what happened?
Is it a tale of nostalgia for the past, an escape from the present, or a fear of the future? Or is it related to disappointment and the collapse of dreams?
Was chanting against dictatorship the right thing, or was longing for the days of security and reasonable living conditions the right thing?
Why did those who revolted revolt if they were to return to nostalgia, and why do they yearn for what they revolted against, and did they err in the revolution, or did they err by remorse?
Is it the bleak picture they saw the country before the fall of the regime? Or is it the rosy picture they used to imagine the country on after the fall?
Were the two pictures just two paintings drawn by an artist who follows the political opposition to deceive the public, or was the first picture the regime’s past that it tried to hide, and the second picture the opposition’s future that was tampered with?
There are many questions to which there is no single answer, but perhaps raising the question at this stage is more important than answering it, as the region is still in a position that does not allow for certain answers, in this period filled with a lot of complexity, ambiguity, outstanding questions and doubts that strike values. Ideas and constants are the result of a series of circumstances in which causes and effects follow, in a region where economic turmoil leads to another political, the political to the military, and the military to the social, which reproduces a series of causes and results that sprout from some of them, just as the actions of the regime generate a revolution. Then the opposition’s behavior leads to nostalgia again for the days of the regime, so that the stage is characterized by some anxiety, tension and continuous conflict between the regimes and the opposition.
The most important aspect of the problem – here – is that the ruler sees that force – not justice – is the only way to maintain order, while the opposition believes that the legislator – not the fund – is the only way to bring it down, or let’s say that the ruler sees the army as the means for the regime’s survival, as you see The opposition believes that the public is the means to change it, in addition to the fact that the ruler sees that the opposition’s access to power is an existential threat to him, while the opposition believes that the regime’s survival in power means the elimination of its political life, and thus the regime and the opposition, justice and strength, the army and the public, the state and the militia are included in a camel’s circle Blindfolded, he was turning around his winepress, so he did not stop, and he did not know why he was turning.
And as the sentences revolve, time revolves, but the camel revolves blind, and dies after a long rotation, while time revolves with open pages, and is renewed during its rotation, and if time becomes old, another young time emerges with it, so that life, values ​​and ideas are renewed with it, constants and traditions are reformulated, and a new authority emerges From another old cloak, and a young woman from the belly of another old woman.
Perhaps this turmoil in the region is an inevitable result of the dying old age, which has lost its material, spiritual and mental faculties, to prepare another time with young queens. Between sunset and sunrise.
Azdshir used to say: “If the kings desire justice, the subjects desire obedience.” And here we are witnessing grievances breeding from some of them, as a result of conflicting desires, because the oppressors of the opposition exploit the oppression of the public, to replace the oppressors of the system, not to do justice to the oppressed public whose representatives change in The show that passes by, without real change in the essence of this tragic play.
Just as some rulers do not know the foundations of good governance, some revolutionaries do not know the foundations of a rational revolution, and just as the rulers were unable to maintain the previous regime, the revolutionaries were unable to build a later regime.
Does that mean despair and falling into a blindfolded camel circle?
No, of course, but that period will continue, until the ruler learns how to obey the ruled with justice, and the ruled learns how justice is achieved through discipline, and a culture builds up in which the ruler is the law, and the ruled is the country, government and people.
Taha Hussein was of the opinion that the old saying: “People follow the religion of their kings” is no longer valid for our time, in which we should reverse the saying, so that “kings follow the religion of their peoples.” In fact, peoples are no longer comfortable with the religion of the authoritarian ruler, but on the other hand, the religion of the unrestrained revolutionaries is not tempting, and therefore we need the religion of the law that controls the behavior of the two: the ruler and the ruled, and here transgressions, differences and privileges will diminish, and each will perform his job according to the law, and no one will cheer for the fall of The regime and another to defend it, the conspiracy theories and the boring story about the “Hebrew Spring” and “Arab Zionists” will disappear, and the TV programs, the Okaz market squabbles, and propaganda and counter-propaganda will disappear, and sectarian slogans will fade away, to be replaced by development work programs in which the competitors compete.
Only then will the regime know that injustice stimulates rebellion, and the opposition will know that rebellion brings the ruin of nations, and we will all know that the problem we suffer from is not only political, but cultural and social, because the “dictatorship” – in our political system – is not the preserve of the “head of the system” but rather It also includes the “leader of the opposition” who spends many decades in office, then demands the departure of the regime’s president.

* About “Al-Quds Al-Arabi”

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