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Many have tried to read into the recent Sonatrach and Ministry of Construction arrests.  Rumours range from a supposed power struggle between the military (or DRS) and Bouteflika, the desire to bring down the menacingly popular Amar Ghoul (minister for public construction), to supposedly Bouteflika’s desire to shake up the corrupt political and economic system. The first two rumours will be dealt with in future posts. On the last point though, Bouteflika knows that corruption in the country is a very tough nut to crack.

Bouteflika must be aware of his limits here. Although he tried to strip away political power from the military with some success at the top owing largely to the ageing and death of many of the army’s figureheads (and failing at delegating this political power back to democratic institutions I might add), he completely failed at challenging the grip of the ruling class on the socio-economic realms of Algeria.  The country is run by a self-perpetuating system whose members are informally formed by a number of people in power, wealthy individuals, army officials in the various provinces as well as historical figures.

This class (henceforth called the ruling class) carefully keeps itself in power by only accepting loyal people to command its sphere of influece. To regenerate itself and keep outsiders away, this ruling class carefully relies on loyalty and other constructs such as hereditary ascension, historical status and language. Sons of people in power are routinely sent abroad to study in prestigious western universities on state funds and come back to rule the country. Some sons of veterans are often catapulted into positions of responsibility using their historical credentials after testing their loyalty. There is very little in this system for someone who doesn’t fully communicate in French (a mostly élite language nowadays that serves to perpetuate this political divide). Networking opportunities occur at some of the numerous veteran organisations and party activities (FLN/RND) where new blood is found, groomed and trained in various positions up the power ladder.

Furthermore, this system keeps away potential knowledgeable people who may have claim to positions of responsibility based on merit*. Endless hoops of bureaucracy and corruption keep those pesty knowledgeable people away by forcing them into wasting hours of productive time ferrying papers and applications back and forth various inefficient bureaucratic state institutions (banks, universities, government offices, the judicial system, etc). The result is a frustrated worn down citizen who can’t get anything done without resorting to pleading for help from the powers that be. Combined with further discouraging facts, such as the abnormally low wages for positions of intellect (University positions for example), and the impossibility of exploiting one’s entrepreneurial spirits (endless barriers and state controls), the tired worn down citizen just cannot wait before a Visa for a foreign western country is stamped on his passport to get out of the country, thereby enabling him to pursue his ambitions and fulfilling the desire of the regime to get rid of him.

As to the masses of ordinary Amar and Khadidja Algerians, there will be a glass ceiling that they just can’t break. They are always busy trying to solve the primitive problems of their daily lives such as getting an apartment (from the government), a car (loan helped by the government) or a job (over 50% state), thus kept in perpetual need of the government. Their rights are all but taken away (no demonstrations, no freedom of speech, endless trials against dissidents and journalists, a self censured cultural scene, etc).

With this brilliant system, the ruling class keeps itself in power, sends potential challengers away (intellectuals), and keeps an oppressed population from whose votes they continuously claim legitimacy. At the top of the food chain powerful regional officials and wealthy people hide behind façades of national and private organisations  (with names of the form “Houwari and Company Ltd”). These companies often gain exclusive licenses to operate activities of importation, transportation and safe investments to exclusive markets of that nature.

The last president who truly wanted to confront this powerful self perpetuating system was gunned down and bombed by his own bodyguard 5 months into his presidential term. In various memorable speeches, Mohamed Boudiaf expressed his dismay and frustration at the way positions of responsibility are offered based on shabby deals rather than on merit. Owing to his disconnect from the ruling class since the Algerian independence, he spoke in simple terms without grandiose statements or hollow visionary ideas, and with the same street language and words that ordinary Algerians use daily to vent their angst at their government. He fully understood the frustration of Algerians and often spoke with emotion at the state of a country he helped liberate from the shackles of colonialism. The consequence for him was sadly the coffin.

Before him and after his death nobody could really confront this corrupt system. Instead, successive governments have pledged to combat corruption and have done mostly smoke screen measures. This last wave of arrests from Sonatrach falls under this habit of fighting the symptom of the problem (corrupt officials) and not the actual problem (a largely non transparent ruling class). Algerians remember that every few years (or months) serious scandals of that sort erupt. Only recently arrests were made at the ministry of construction concerning the multi billion highway project. A few years ago the Khalifa scandal shook the country with its magnitude: a complete conglomerate formed of a bank, an airline, car renting, insurance etc turned out to be a hot air operation to rob the country of billions of funds. Did anything change after that? no.

Beyond the political readings and the supposed power struggles between the DRS and Bouteflika/Amar Ghoul on the one hand, or the sincerity of the desire of the country to rid itself of corruption on the other hand, the fact is that the corrupt system will always breed more corrupt people and scandals of this sort will always happen.

[*The tactic was best described by the Egyptian Nobel prize winner Ahmed Zewail when describing the political class of his country (the two countries, Algeria and Egypt, are evidently alike in many ways): positions of responsibility are offered to people of “Wala'” (loyalty) as opposed to people of “Ma’rifa” (Knowledge and merit).]


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.]

Update: See the comment below on the history of the day.

Yennayer is an Amazigh celebration in Algeria and other places where there is a significant berber population – it is currently under way as it is usually celebrated between 12-14 January of each year. My admittedly quick lazy searching did not prove me otherwise:  I wonder whether it is the oldest celebrated day in the world, is it? It has been celebrated since the Amazighs’ victory over Ramses III in Tlemcen in 950 BC, 2960 years ago. Read more about it here and here. The French Wikipedia has a more comprehensive entry in French.

The Kabyle region have been campaigning for a long time for an official recognition of the day. Recognising it as an important cultural event in Algeria is surely a great asset to the country.

Click for Image Source

After the censorship case that was discovered last week, I went back to the text of the law 09-04 combating cybercrime. The law was made official on the 5th August 2009. The text of the law makes for some worrying reading and grants unprecedented powers to the state, unprecedented even in other countries. Multi national search engines providers such as Microsoft and Google may fall foul of the law if they operate in Algeria (MS does, Google owns the domain but does not have a subsidiary there yet). Most worryingly, the law literally permits the state to spy and hack onto websites that it deems in breach of its vague cybercrime definitions without prior consent from a competent judge in some cases. However, the text of the law does not, to my knowledge, grant the state the power to censor any website that it wishes without permission from a judge.

Search engine providers and ISPs fall under the definition given in article 1 D: “Any entity that processes or stores computer data [that is in breach of the law]”.  This applies to Microsoft, Google and other engines that store offending website caches and provide search engine results.

Articles 3, 4 and 7 give the state powers to eavesdrop and censor Internet content and detail cases when that is required, but the articles are explicit in that eavesdropping and censorship are only permissible with a renewable 6 month mandate by a competent judge. It is not clear how the Rachad website was censored.  The Rachad movement is not very famous in Algeria, and some of its leaders are quite unpopular being former FIS members. Its mission is the “peaceful overthrow of this illegitimate government” but I have a hard time believing that Algerians will flock to them en masse. It is a pity how a group of activists in exile with a website and a YouTube channel can easily be regarded as a “threat to national security”. The state is effectively giving publicity and recognition to the movement by this act.

I could not find any judicial decision that declared the Rachad movement a threat. There was a case in April 2009 where a man was sentenced to 18 months in prison for writing “threatening content” on Rachad’s Internet Forums (The case was dealt with before the introduction of this law).

Article 5 is worrying. It grants the state the power to remotely hack and spy onto computer systems if required by a judge, but other websites and systems can be hacked into “quickly” if they are “connected” to the offending website. In effect, this grants the state the power to hack into any website in Algeria. The text of the law is explicit in that a judge should seek cooperation by other countries for websites that are hosted outside Algeria, but any website should remain vigilant just in case. I hope the irony of a law that forbids cybercrime for citizens and effectively legitimises it for the state is not lost here.

Articles 10 and 11 require  “Internet providers” to store all communications and identifying information for a minimum of a year. The text of the law and the definitions given in article 2 give the impression that this applies to Internet café owners. Internet Cafés are the main venue for Internet users in Algeria, with some statistics putting the number of Internet cafés at 30000.

Article 13 and 14 introduce a new body for combating cybercrime, presumably this is the body that enforces censorship. The text of the law is not clear as to the nature of this body, what department it is under and what are its specific powers.

This whole law is in clear breach of several citizen rights as given in the constitution, including article 36 (explicit freedom of expression), article 39 (explicit right to privacy) and article 41 (freedom of assembly and speech). There is a state of emergency in force since 1992, so in practice the state can offend any of these rights willy-nilly with or without the new law.

Finally, please read and sign the Anti Censorship Petition if you are worried about these developments.

On an autumn day of September 2001 I arrived at Heathrow Airport, London from Algiers for the first time in my life. Only two weeks after the 9/11 events,  the arrivals terminal looked very busy with passengers forming a long queue the spun like a snake around metallic posts, although in hindsight the long queue may be due to the strict controls being applied in the paranoid post 9/11 world of air travel. Barely a teenager, I was quite excited at the opportunities that lay ahead but very anxious at the prospect of being interviewed by border control, having heard plenty of horror stories. Legend has it that many people were interviewed rudely, held here for hours and days only to be rounded back home at the soonest available flight. I had applied and was granted a visa, but the visa application itself said that getting a visa is no guarantee for being accepted.

The atmosphere at the queue was unbearably tense. Security guards kept going back and forth moving people to interview rooms. The hall had numerous windows with one-way mirrors suggesting that all passengers are being watched. I waited patiently for my turn and made sure that I stare at no guard or mirror  – yes, I was quite scared. Being of mixed Berber and Arab heritage, I look unmistakably middle eastern, brown of the North African variety, but not necessarily like the 9/11 hijackers. But you never know, we always all get lumped in the same bag, even Sikh and Indian people were racially abused and shot at after 9/11.

At the end of the queue stood a steward directing passengers to one of several border control desks as they become available. When it was my turn he looked at my posture, looked at my hand holding the green Algerian passport, and asked me to come to a small queue he held behind him. I discovered that I was joining several other  passengers all of the same prototype: young, brown and male. An old Algerian in a suit in the “normal” queue got furious at the steward and asked him to clarify the treatment. I understood from the gestures of the steward and what few words I could pick up that it is “policy”. The old man still moved around angrily demanding answers and asked for the manager. I thought he was a noble and brave man but I was scared that he will get rounded up for defending us.

Meanwhile, our queue moved unbearably slow. Out of all the control desks one was dedicated to us. Once my turn came, the steward pointed me to the desk, at which sat a typical old British man with white hair. The old man lifted his forearm up, then with his back hand facing me he gestured with the index finger for me to come to the desk. The gesture was clearly made to intimidate me, but having the typical Algerian hot blood his manners made me more confident and gave me a rush of adrenaline to prepare for a shouting match that I thankfully restrained myself from getting into.

At the desk, language problems immediately manifested themselves. He looked at me in the eye from above his spectacles as he asked me something in English which I spoke very little of, so I just replied with my broken English: “I do not understand” in a je m’en fous way. I could hear him mutter a frustrated “Jesus Christ” as he held his head in his hand, flipping my passport with the other. Upon realising I was Algerian he asked me in French “Where is your Visa?”,  I spoke French so I gave him the page number. Then came the flood of questions: how long are you staying? where are you going to study? for how long? where will you be staying? Who is waiting for you at the airport? do you have a French passport? and so on. Flipping through my passport, he phoned somewhere, from his gestures I assumed that he was establishing the authenticity of the passport. I stood there for over 15 minutes, then he stamped on my passport and asked me to join an adjacent room for a “medical” check.

Another queue at the room, again those being queued were of the same prototype. The “medical” check involved another examination of the passport and asking a few of the previously asked questions. The last question was whether I took vaccinations as a child, to which I replied in the affirmative. At baggage control, somehow I was again singled for a “random” check, which was quite thorough. I had a small bottle of high quality honey confiscated and was referred to have a “check” on my file in case the same “offence” was committed again, but somehow another staff asked me to just pack up and go, finally into the country. All in all, getting through border control took 3 hours of stress, and I am told I had it easy.

Throughout the next eight years I was more or less subjected to the same treatment (minus the special queues) every time I flew into Heathrow. Flying out always had me removing my belt, my shoes, nearly routinely getting singled out on the side for a thorough body check. Once I was pulled into a room where I had a border control officer “quiz” me about various subjects: What I thought about Islam and Bin Laden and other questions of that sort. I could barely hide a mixed face of frustration and laughter throughout the “interview”.

This profiling is, to me, too real not to assume it is not systematic. Some random checks may pick up the odd non prototype conforming passenger, but I have a hard time believing that all old ladies, young girls and businessmen were subjects to the same treatment. Therefore forgive me for chuckling and sadly shaking my head whenever one of these racial profiling debates flare up. In a discussion with some of my English white friends, some think that it is not a big deal and that I am not being targeted. This makes almost pull the lethal “but you’ve never been black or brown so you don’t know” card.

The profiling is already done in practice, and is undoubtedly codified in some internal memos as recently discovered in the United States. The question should not merely be whether racial profiling should be done or not, but whether 8 years (or perhaps more) of it have prevented terrorist attacks and whether the moral costs justify the small or non existant security gain. It need not be said that for all the profiling that I and people like me were subjected to in the UK, it is British men that caused the 7/7 bombings in London. These people would normally whiz through the specially marked EU border control desks at Heathrow. Any suggestion of racial profiling for British people in the UK or for Americans in the US will be laughed out of court. For a would be terrorist, the problem of getting citizenship of the target country of attack is a side issue. History shows us that no amount of bureaucratic paperwork prevents ideologically motivated attacks. Security measures are just a smoke screen that serve to discourage the target countries from seriously thinking about their acts on the international stage and the hate they generate.

But here is the cracker though: suppose that racial profiling was “officially” approved, and that the next attacks (god forbid) are committed by a non racially profiled attacker. The embarrassment this potential scenario would cause to the authorities is unthinkable. It remind me of the embarrassment, frustration and total loss that the French experienced through the Algerian War 1954-1962.

At the start of that war, Algerians took to the mountains to fight against the French military. The French stepped up security measures and installed checkpoints everywhere. The Algerian fighters countered by wearing their wives’ clothes to get past the controls. Then in the Battle of Algiers, key to the Algerian attacks were Yassef’s girls, totally european’ised and blending well with the white Pierds Noirs, some of them even took a habit of flirting with security guards as they got though their checkpoints to plant bombs everywhere in Algiers. When the French lost the war they discovered that all along numerous white French and Pierds Noirs, men and women alike helped the Algerians all along and were instrumental in moving key Algerian fighters around the country and for organising money collections for them.

لا لحجب الإنترنت بالجزائر – Non à la censure de l’Internet en Algérie – No to Internet Censorship in Algeria

The Algerian authorities have started an Internet filter, and inaugurated the year 2010 by a first ban on an opposition website (More details in this post). Today it’s this opposition movement, tomorrow it can be your blog or website, and some day it may even be Youtube or Facebook.

Clearly it is time to actively fight against this blatant act of censorship. We call on all Algerian internet citizens around the globe to participate in the campaign for freedom of speech and against censorship in the country. Venues of action include:

  • Petition:

Sign the Petition against Internet Censorship in Algeria. Email it around to your friends. The petition’s text is pasted below.

  • Internet Activism:

Post about the petition on your Blog. If you have graphics capabilities, you can create banners and graphics so that various websites and Blogs can use them.

  • Social Networks:

Raise awarness about the issue. Post on Facebook, MySpace and any other social network or Internet forum. The more Algerians know about this, the better.

Use Twitter‘s power to spread the petition. Use “#Algeria” or “#Algerie” tags.

  • Other banned websites:

Keep a watch on other opposition websites in case they get censored. Report all censorship cases to HerdictWeb. The more reports, the better. There may be cases where only a select of ISP’s censor a website.

  • Working around the filter:

If you are inside Lebled (Algeria), use this feedburner link to read some of the banned website website’s entries. Spread the link around. The authorities need to realise that banning a website is counter productive and will actually make it more famous.

Petition text:
(Texte en français ci-dessous – English text below)

خلال سنة 2009 ذكرت الصحف المحلية الجزائرية أن السلطات الجزائرية تستعد لوضع برنامج حجب مواقع  إنترنت لمكافحة “الجريمة الحاسوبية” و المواقع “الإرهابية” و “الإباحية”. ويجري حاليا إعداد القوانين لجعل التحايل على الحجب جريمة جنائية.

وقد تلقى مستخدمو الإنترنت الجزائريين مثل هذه الأخبار بقلق، خوفا من أن يستخدم الحجب لأغراض سياسية. وجاء الدليل الأول في الفاتح من يناير/جانفي 2010، إذ تم حجب مواقع لمنظمات معارضة سلمية لا تندرج تحت الفئات المذكورة أعلاه.

تحدد السلطات قائمة المواقع المحجوبة دون استشارة متصفحي الإنترنت. وتخضع لرقابة هيئة لم يفصح عنها بعد، وعملية الرقابة غير شفافة، إذ لا تُقدّم مبررات لحجب موقع، أو وسائل للاحتجاج عليها ومعارضتها.

مما يعني أن الحكومة ستستعمل الحجب لأغراض سياسية لمنع المواقع المعارضة لها، والتي تنشر أفكار مخالفة لها.

إننا ندين بشدة هذه الممارسة التعسفية التي تعتبر خرقا واضحا لمبادئ حرية التعبير وحرية المعلومات كما تحددها المادة 19 من ” اﻟﻌﻬﺪ الدولي الخاص بالحقوق المدنية والسياسية” ، الذي وقّعت عليه الجزائر يوم 10 ديسمبر 1968 وصدّقت عليه في 12 سبتمبر 1989.

إن الدولة الجزائرية و الشعب الجزائري يطمحان إلى المثل العليا  “كالحرية” و ” الديمقراطية “، القيم التي ضحى من أجلها آباؤنا وأجدادنا منذ عقود، والرقابة على الإنترنت هو انتهاك صارخ لهذه القيم و يجب أن يتوقف.


Au cours de l’année 2009, la presse locale algérienne a rapporté que les autorités algériennes préparaient un filtre Internet afin de combatre le “cybercrime”, et les sites “terroristes” et “pornographiques”. Des lois sont actuellement à l’état de projets afin de classer comme crime le contournement du filtre.

Les internautes algériens ont reçu cette nouvelle avec inquiétude, craignant que le filtre ne soit utilisé à des fins politiques. La preuve est faite le 1er janvier 2010. En ce premier jour de l’année, on a découvert que des sites Internet d’une organisation d’opposition pacifique ont été bloqué en Algérie.  Ces sites n’entrent dans aucune des catégories mentionnées ci-dessus.

Par sa nature, la liste du filtre des sites Internet bannnis sera établie par l’Etat sans consultation préalable des internautes. Les sites sont ainsi censurés par un corps de censeurs, non encore révélé. Le processus de censure n’est pas transparent. Il n’y a pas de justification donnée pour bannir les sites et il n’y a aucun moyen de contester la mise au ban.

Donc, il est évident que les sites bannis seront déterminés par le gouvernement pour des raisons politiques. Le gouvernement utilisera le filtre pour bannir les idées dissidentes et d’oppositions.

Nous condamnons fermement cette pratique car il est clair que cela est un manquement aux principes de libertés d’expression et d’information comme prescrit par l’article 19 du Pacte International relatif au Droits Civils et Politiques signé par l’Algérie le 10 décembre 1968 et ratifié le 12 septembre 1989.

L’Etat Algérien et le peuple Algérien aspirent aux hautes valeurs que sont la liberté et la démocratie, valeurs qui ont été défendues par nos pères et nos grands-pères pendant des décennies. La censure d’Internet est un manquement clair à ces valeurs, qui doit cesser.


During the year 2009 the Algerian local press reported that the Algerian authorities are preparing an Internet filter to combat “Cybercrime” , “Terrorist” and “pornographic” websites. Laws are being prepared to make circumventing the filter a criminal offence.

Algerians Internet users have received such news with anxiety, fearing that the filter will be used for political purposes. The evidence came on the 1st January 1st 2010. On the first day of the year, it was discovered that websites of a peaceful opposition movement have been blocked in Algeria. These websites do not fall under the categories mentioned above.

By its nature, the filter’s list of banned websites will be determined by the state without consulting Internet users. Websites are censored by a yet unannounced censorship body. The censorship process is not transparent. There is no reason given for banning websites, and there is no way to contest a ban.

It is evident that banned websites will be determined by the government for political reasons. The government will use the filter to ban opposition and dissident views.

We strongly condemn this practice as it is a clear breach of the principles of freedom of speech and freedom of information as determined by article 19 of the International Covenant on Civil and Political Rights, signed by Algeria on 10 December 1968 and ratified on 12 September 1989.

The Algerian state and the Algerian people have strong aspirations for the values of freedom and democracy, values that have been fought for by our fathers and grand fathers for decades. Internet censorship is a clear breach of these values and should be stopped.


نحن الموقعون أدناه ، أفرادا ومنظمات نعارض محاولة الحكومة الجزائرية الرقابة على الإنترنت. ونطالب بأن لا يُمنع أي موقع لأسباب تعسفية أو سياسية.

ونحث السلطات الجزائرية على التركيز على تعزيز البنية التحتية الضعيفة للاتصالات و نشجع المواطنين على المشاركة بنشاط في النقاش العام باستخدام الإنترنت.

إنّ الشعب الجزائري يستحق إنترنت فعالة، حرة، وغير محجوبة.

Nous, les soussignés, tant à titre personnel, qu’en tant qu’organisations, nous nous opposons à la tentative de censure d’Internet par le gouvernement algérien. Nous demandons qu’aucun site ne soit interdit pour raisons arbitraires ou politiques.

Nous demandons instamment aux autorités de se concentrer sur le renforcement de la faible infrastructure de communication et nous encourageons les citoyens à participer au débat public en utilisant Internet.

Le peuple algérien mérite un réseau Internet fiable, libre et non-censuré.

We, the undersigned, individuals and organisations, oppose the Algerian government’s attempt at Internet censorship. We ask that no website should be banned for arbitrary or political reasons.

We urge the Algerian authorities to concentrate on strengthening the weak communications infrastructure and we encourage Algerians to actively participate in the civil discource using the Internet.

The Algerian people deserve a competent, free and uncensored Internet

Rachad Movement: Annoying Enough!

With the start of the year 2010, there are reports that the first political Internet website to be censored in Algeria is Le Quotidien D’Algerie discovered this today. It was verified by this blog and others. The website appears in Google search results, but upon clicking it the web browser displays an innocent looking error. It is not clear when the website was censored, or if this is the only censored website so far or. It is also not clear how the filter is implemented.

The website in question is that of the Rachad Movement, a loose opposition organisation in exile formed by a mix of former diplomats, ex-civil servants, journalists and members of the now banned Islamist party FIS. The movement campaigns for a peaceful overthrow of the current regime.  The movement’s figurehead is Mohamed Larbi Zitout, a former diplomat who fled after claiming that the Army has a hand in the massacres of the civil war. Zitout is a regular commentator in Arab and Western news stations and a staunch critic of the government. Last month he broke the rumour that Algeria has accepted temporary American military stations, a rumour vehemently denied by the Algerian state and AFRICOM – this is probably what annoyed the authorities enough.

This blog covered the legal framework that the authorities have been preparing to create an internet filter and to make circumventing it a crime in itself in a previous post. The filter has been presented as an effort to combat “cybercrime”, extremist and pornographic websites. But in keeping with their tradition, predictably the authorities started using its powers to crack down on political websites. In the same way, the authorities uses its control of the media sphere to forbid private stations and the state owned printing companies to intimidate private newspapers.

No political blogger or internet activist has been directly imprisoned or sued by the state so far. There was one civil case against Abdessalam Baroudi, the author of bilad 13, for a (brilliant) satirical post comparing the local religious affairs director with al-Sistani. The case was dismissed on grounds of freedom of expression.

Last week, in its latest report on Internet censorship the Cairo based Arabic Network for Human Rights Information (ANHRI) has rated Algeria as one of the “best countries dealing with the internet”, together with Lebanon. Apparently the praise has unsettled some backwards thinking bureaucrats. As suspected, the absence of censorship up to now is not evidence of love for freedom of expression, it is the sad product of incompetence mixed with the embarrassingly low Internet penetration in Algeria by the region’s standards.

So this is the first banned website so far, I suspect that Algérie-politique and the other popular opposition websites will soon follow. Rachad has not reached critical mass in Algeria yet, but the state might be shooting itself in the foot here and spreading the word. So pass this news on, more Algerians should be aware of what they are not allowed to read!

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Commentary and views of an Algerian about the Middle East and Algeria, Democracy and Human Rights, Islam and Reform, as well as whatever pair of topics the author wishes to write about.

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January 2010
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