Wednesday, July 15, 2020

Bashar Al Assad going after his cousin: A rare split in tightly knit ruling Alawite clan of Syria

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Syed Ahmed Uzair

Article Title

Bashar Al Assad going after his cousin: A rare split in tightly knit ruling Alawite clan of Syria

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Global Views 360

Publication Date

July 15, 2020

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Bashar Al Assad, President of Syria

Bashar Al Assad, President of Syria | Source: kremlin.ru via Wikimedia

Syria is ruled by the Al Assad family since 1971 till date. Hafez Al-Assad, the father of the current ruler of Syria, Bashar al-Assad assumed power through a coup in 1970 and remained in power till he died on 10th June 2000. He was succeeded by his son Bashar al-Assad. The Al Assad family belongs to a minority Shia sect called Alawite which constitutes about 10 to 15 percent of the total population of Syria.

The Alawites had traditionally held most of the officer class positions in the military under the French Mandate Syria during the 1930s and 1940s. However it was the regime of Hafez that gave Alawites a disproportionate share in the country’s financial and economic structure as well as the military due to ultra-loyalty to the regime.

It was, however, the death of Hafez, which brought to light the complex equation between the strongly knit Alawite minority influence in Syria’s financial and military interests and the ruling Assad family. Mohammad Makhlouf, father of Rami Makhlouf, Syria’s richest man, and his sister Anissa, widow of Hafiz Al Assad had at that time ensured that the transfer of power to Bashar al-Assad went on smoothly.

Bashar al-Assad had to grapple with the mass movement dubbed Arab Spring in 2011 when people rose against the authoritarian rule of Bashar Al Assad and the preferential treatment received by the Alawites in the regime. The Arab spring later took the form of a civil war which is still raging in parts of Syria. Throughout this difficult period Alawite community stood solidly behind Bashar Al Assad. There was no bigger backer of Bashar Al Assad during all the ups and down, than his cousin and the richest man of Syria Rami Makhlouf.

However for the first time the absolute support for Bashar Al Assad in the tightly knit Alawite community seems to be shaking. In a recent Facebook video, Rami Makhlouf, is seen making allegations that the Syrian regime of Bashar has been going after him and his company assets because he raised voice for Alawite families which lost members while serving the regime, but were left to fend for themselves. There have been unconfirmed reports that Rami has been under house arrest since last summer.

Multiple reasons have been cited for the Assad governments’ sudden outburst against Rami. Some experts suggest it is because of Rami’s immense wealth, which in turn makes him a possible rival to Bashar, or the lavish lifestyle of the Makhlouf’s, as evidenced by Rami’s son Mohammad who was seen boasting about their wealth and showing off pictures of his private jet to multiple newspapers around the world. Whatever be the reason behind the regime going after Rami, it is quite evident that they are under severe pressure to churn out cash to revive the dwindling currency. While his son might have dented his family’s rather away from limelight public image with his public show-off stunts, it appears that Rami himself has not been up to the mark in rolling out enough credit for the Assad regime.

The ongoing saga of Rami Makhlouf brings to light the complex relationship between the Assad regime and the dominant Alawite minority, indicating a clear rift between them. A former Syrian diplomat who defected from the Syrian Embassy in Washington in 2012 said “It’s very big. Rami was in the inner circle from day one of Bashar’s rule. He’s built into the regime. To take him out would be like a divorce.”

It will be interesting to see whether the Alawite community will continue to back Bashar Al Assad or Rami Makhlouf will be able to sway a significant section of the community to take a stand against Bashar Al Assad. Watch this space for further updates

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February 4, 2021 5:18 PM

Anti NRC-CAA Protests: How it shattered the Stereotypes of “Voiceless Indian Muslim Women”

The anti CAA-NRC protest that erupted in December 2019 across many places in India has broken many widely stereotypes associated with Muslim women. The most common narrative of Indian Women in general and Indian Muslim Women in particualar revolves around the oft repeated claims of them being oppressed at home, discriminated in society, and confined to the household. However the widespread participation of Muslim women in the pro-constitution anti-NRC-CAA movement has broken numerous stereotypes regarding women in general and Muslim women in particular. They did not limit their role to silent bystanders; instead, they were actively involved in every dimension of these movements and demonstrated that they are not only capable of understanding complex issues, but can also orchestrate grassroot movements to oppose the oppressive and discriminatory policies introduced by the government.

Shaheen Bagh, a neighbourhood in South Delhi, became a prominent symbol for their non-violent resistance. It was the longest protest site against NRC-CAA. “I hardly ever leave my house alone. My son or husband accompanied me even to the nearby market. So I found it tough at first to be out here. But I feel compelled to protest” said Firdaus Shafiq, one of the protestors at Shaheen Bagh. What made the protests unusual was that protestors like Firdaus Shafiq were not activists they were everyday Muslim women and mostly homemakers.

Shaheen Bagh inspired women across India to stand together. Muslim women in Central Mumbai came up with ‘Mumbai Bagh’ to express their solidarity to Shaheen Bagh. Mumbai Bagh included almost four thousand women protesting. These large scale agitations encouraged women to join from different walks of life and religion to protest for the shared cause of revoking CAA and NRC.

Safoora Zargar Leading a Protest | Source: thescrbblr.in

However, all these protests have come with a price. To repress these agitations, several women have been arrested, some under the draconian Unlawful Activities Prevention Act (UAPA). Women like Safoora Zargar and Gulfisha Fatima who have become icons of dissent have been arrested under the same. Even though Safoora Zargar was given bail on humanitarian grounds since she was pregnant, Gulfisha Fatima’s petition was dismissed. What is highly unfortunate and surprising is that most of these arrests have been made when the country is going through a pandemic.

Muslim women in India have been predominantly labelled as veiled, submissive, uneducated and voiceless. Thus, their mass level involvement has come as a surprise to many Indians. These women have reclaimed their spot in the public sphere, but this is not a sudden change. On one level, their participation could be attributed to the growing anxieties among the Muslim community about NRC-CAA. Even though officially NRC is meant to act as a check against illegal immigration, there has been a growing belief that it is being used to marginalise the Muslims and strip them of their identity. Thus this fear of losing their home is one of the motivators for active participation of the Muslim women, but the origin for this high self-awareness among them also has several other reasons—one of the prominent one being the increasing rate of education among the women of the Muslim community.

The All India Survey on Higher Education (AISHE) report for 2017-2018 indicates the same. The enrolment rate in schools for Muslim girls has increased by 46%. The same survey also indicates that in the same period, 49% of Muslims that were enrolled in higher education were women. Such data suggest that anti-NRC-CAA protests acted as a portal to show the sociological changes that Muslim women were going through and that the belief that Muslim women are uneducated or illiterate is far from the truth.

Muslim women’s participation in these political movements has not only incorporated a sense of novelty to these movements but also helped women to recognise the strength within them and that they too can be the ones that lead change.  It has also challenged several social constructs of patriarchy and provided a more prominent place for women in India’s socio-political fabric.

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