algeria
  • Pasquale Ferrara 10 September 2025
    The connection between religion and violence has long been seen as a political and sociological certainty. In recent decades, particularly after the 1979 Iranian Islamic Revolution and the September 11, 2001 attacks, religions have returned to the center of the international political stage, and not always for the right reasons. Examples abound: conflicts in Bosnia, Algeria, Kashmir, Palestine, and Sudan; as well as violent Islamism, Hindu nationalism, the Christian Evangelical right, and extremist Jewish parties. The return of religion to international politics has been linked to the broader theme of identity politics. Religions have often been considered an emblematic case of the encroachment of irrationality into international security.
  • Giulia Cimini 27 September 2019
    Two years ago, new and significant socio-economic and identity protests broke out in the northern Moroccan Rif region. Now, Algerian protests have thrust this crisis into the spotlight once again, as well as the other forgotten “trouble spots” that dot the Kingdom and continue to be periodically activated. A symptom of a widespread and simmering popular discontent, these protests are a sounding board for persistent and deep social and regional inequalities.
  • Brahim El Guabli 11 September 2015
    From Reset-DoC’s Archive – For people of the Maghreb, or at least for those who are interested in the intellectual life, 2010 will undisputedly be associated with the heaviest harvest of intellectual and political figures of the region. As if death plotted against the region and decided to take away the emblematic figures of a glorious period of intellectual and political life. Mohamed Abid Al Jabiri, Edmond Emran El Maleh and Abraham Serfaty from Morocco; Mohamed Arkoun and Tahar Ouettar from Algeria and Nasr Hamid Abu Zayd from Egypt, took their leave in 2010. As much as these intellectuals’ works are widely studied in Western academia, especially in Europe and America, they remain unknown to large sections of the Arab world. Many factors inform this ignorance. First, the objective discontinuities that exist in terms of free circulation of knowledge between the Mashriq (the east of the Arab world) and the Maghreb (the west). Second, the historical jealousies that have always existed between the two sides of the Arab world. (This article was published on Reset-Dialogues on Civilizations in 2011)
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