You are currently browsing the tag archive for the ‘Violence’ tag.
I’m not in a position to comment on football (that’s soccer for you emerekans) tactics and strategies, and I wouldn’t like to rehash the (by now beaten to death) history and politics of Algeria-Egypt football matches. But what bothered me when I went over a summary of the last semi final African cup game between the two countries is not only the excessive use of violence by some Algerian players, but the Algerian media attitude towards this violence.
Violence is no new-comer to football, one may accept that occasionally a player short circuits his brain at the heat of the moment. Famous hot shots like Beckam, Zidane, Drogba, Rooney and Ronaldo all had their moments of anger that ended in red cards. In the last Algeria-Egypt game one player (Halliche) could be said to have been red carded wrongly, but the other two were well deserved by Chaouchi and Belhadj. Not only were they well deserved, CAF thinks the referee was rather too lenient on Chaouchi after he head butted him and have started procedures for disciplining him for not being harsh enough.
Surveying the post match Algerian media though, there is something to be said about a weird tendency to view such anger and violence in a favourable light. As in one is being tough defending their “right” and standing up for one’s “honour”. After the day of the match, one popular newspaper carried the main title to the tune of “It’s OK, you’ve shown you were men “, the other carried the title “The champions are returning home”. There is no hint of criticism for the violent conduct whatsoever, and all reports concentrated on the referee’s mistakes. On the contrary, they were rather showing some disguised praise for “standing up” as in this is the proper way to act!. Only a week after a game did any newspaper bother to report that Assad, the former national team player, opined that the team had serious trouble maintaining its discipline.
More troublesome to me is the fact that this view is shared with quite a number of Algerians. In a couple of discussions with fellow Algerian citizens I just couldn’t put across the idea that referee mistakes are no excuse for going ballistic. In both cases I won the argument by stating the Ivorian attitude when their goal was mistakenly outlawed in the last 10 minutes of the extended 120 minutes game. Had it been a mistakenly outlawed Algerian goal in the same situation, I would’ve expected blood to flow.
In the Algeria-Egypt match, Halliche may have been wrongly red carded. Chaouchi though should be punished by the Algerian FAF for headbutting the referee, and I’m more leaning towards also punishing Belhadj. This is not just a matter of nationalism or football pride. The team is being watched by millions of Algerians. It’s an opportunity to send the signal that violence is by no means acceptable at all. Granted we’re proud of having given France the boot by the strength of the arm (and a big helping of diplomacy and political acumen in the actions of the Algerian Government in exile and people like Chanderli in New York), but we’ve got to confess that violence has been our nightmare ever since. We’re barely able to sit down and communicate thoughts and share opinions in a civilised way – most major reforms happened after much blood spilling.
We could do well by following the advice of what Algerians consider the finest human being:
The strong man is not the one who wrestles well but the strong man is the one who controls himself when he is in a fit of rage
as is reported from the prophet Muhammad.
The convenient explanation for the recent religion based violence in Algeria is that the country is xenophobic and that the population is hostile to religions other than Islam, confirming the long-held view that these problems are inherit in the Islamic faith. Unsurprisingly, this view is simplistic as it ignores what I think are the two forces behind religious sensitivities in Algeria, the first is the historical context and the second is the poor management of recent governments in dealing with inter-religious violence.
On the historical context, during France’s occupation of Algeria France has deliberately tried to culturally and religiously influence the local Muslim population while maintaining a quasi-apartheid rule that disadvantages local Muslims who opposed assimilation. The Muslim population responded by growing ever more suspicious of what they thought as thinly veiled attempts at converting them to Christianity. Several laws sought to define multiple classes of citizenry based on religion: Napoleon’s 1965 law and the 1870 Crémieux decree both set limits on the rights of Algerians based on religion. These laws denied Algerians fully citizenry unless they denounced their Muslim religion while granting local Christians and Jews full citizenship . Such mixing of religiosity with citizenship would later influence inter-religious events between the three religious groups for the rest of the colonial period.
Algerians though would have none of it as very few people accepted conversion. Community leaders sensed the possible breakup of the Algerian community were a large number of Algerians convert en masse, so they wrote and fought relentlessly against these laws. The famous Algerian scholar and head of the Association of Algerian Scholars Abdelhamid Bin Badis wrote that accepting the French Citizenship amounts to treason. He then issued his famous poem, whose first lines assert the Muslim and Arab dimensions of the local population. An Amazigh himself, he regarded Islam and the Arab language as a force that would unite Algerians and assert their indigenous identity whatever their ethnic background*. Ibn Badis, his association and the multitude of cultural output they worked for would later be a contributing force in the thought that led to the Algerian Independence War 1954-1962.
During that war, the Kabyle region played a central role in the resistance movement in the Djurdjura mountains. The French attempted to break this resistance militarily and by exploiting the stereotypical Amazigh-Arab conflict (This practice of exploiting tribal conflicts had netted the French fruits in some parts of the country, such as in Arris, Batna). Again the Christian religion was always viewed susceptibility as it was seen as being rammed down their throats to break the lines of the Algerian revolution, and worse, establish a separate Kabyle political entity that would break the Algerian soil into two easily manageable halves west and south-east of the Kabyle region.
Since then, Algerians developed what could be called as simply, frankly, a phobia towards the Christian religion especially in the Kabyle region. Far from the typical view generally held outside Algeria and sometimes inside Algeria outside Kabylia, the Kabyle region harbours in its mountainous ranges some of the most devout Muslims in Algeria. Béjaïa is fondly remembered a centre for Islamic scholarship and political influence during the Hammadid dynasty and the Islamic School of Tizi-Ouzou produces a considerable number of Imams for mosques all over the country. Muslim leaders inside the Kabyle region and outside it view any Christian activity as another French attempt at breaking up the region and exploiting it for political purposes.
It is important to note that pre-existing Christians (a considerable number left over from the Algerian war until the Algerian civil war 1991) continued to live relatively in peace in their teaching and administrative posts. The sensitivity is towards Christian missionaries that seek new converts, often exploiting their poverty and disillusion with governments that denied their cultural roots and failed to develop one of the most densely populated regions in Algeria. The missionaries are thus always viewed with great suspicion (Sidenote: a cursory look at some of the Christian websites discovers such gems as “The North African countries are some of the last great havens for Satan, they must be converted!”). With ever increasing sensationalised reports of Muslims turning to Christianity the chaotic response of successive governments provided further fuel to the fire.
Far from having a clear policy towards these missionaries, Algerian governments and ministers of religious affairs often acted emotionally and showed a response that can be characterised as wholly anti-Christian, rather than just anti missionary attempts at exploiting the Kabyle problems. The Algerian Muslim population is not as homogeneous as it is often portrayed. Historically, significant Zaouia Sufi and Ibadi orders always existed. Currently, Muslims can be categorised in multiple currents: in addition to the historical groups, new radical, Salafist and Muslim brotherhood groups emerged. The safest group for the government are some of the mild Sufi Zaoui orders: largely apolitical and confined to ritual practices of the religion. These orders now control the ministry of religious affairs and many of its mosques throughout the country. Given that this current was at forefront of the fight for Algerian identity during the colonialism years since 1830, it should come at no surprise that it acted in continuation with the same mentality. Worse, electorally discredited governments and ministers of religious affairs felt under pressure to confirm their adherence to Islam by mindlessly oppressing Christian groups.
The government’s response to the recent burning of the Christian apartment in Tizi-Ouzou is a perfect example of this behaviour. Rather than attempting to calm down the local population and avoid further religious violence, the government ignored the criminal act of burning down the apartment and concentrated on criminally suing the Christian owner for not having a license to use the premises for Christian congregations (his fault). The act sends the message that it is acceptable for citizens to take the law into their hands and burn down Christian places, putting aside the question of whether licensing laws are adequate in the first place (they are, given that they equally apply, by the text of the law, to Muslims places of worship). This behaviour fuels feelings of religious oppression in the Christian community and encourages further provocations.
The religious conflicts in Algeria that appeared as of late are evidently quite complex and require great political skill to resolve in the future. No simple formula will be a solution. Calming down feelings of hatred and phobia will takes years of conditioning the local population that it is acceptable to have a Christian as your neighbour and that not all Christians are French neo-colonialists. The government’s response to feelings of sociocultural and socioeconomic disillusion should be through active economic and cultural development throughout the region and not through populist battles against groups of Christians. Real attempts at exploiting the Kabyle region for political purposes should be fought politically, not religiously.
[* It is sad that Ibn Badis's poem was later used in the independence years to justify denying the Amazigh dimension of the Algerian identity. Such an explanation ignores the historical context of Ibn Badis's poem that sought to unite Algerians against a common danger. Ibn Babdis was always proud of his Amazigh roots and would be greatly troubled were he to learn how his poem was used.]