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Unrequited Moderation: Credible Commitments and State Repression in Egypt

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Abstract

In strategic accounts of democratization, credible commitments by the opposition shape whether incumbents will relinquish power. Revisiting Kalyvas’s study of Algeria and Belgium, this article introduces evidence from Egypt that shows the structural readiness of incumbents remains as consequential as commitment credibility. During the period 1990–2008 the credibility of democratic commitments by the Egyptian opposition improved along the lines identified by Kalyvas. Unlike its Algerian counterpart, the Islamic movement in Egypt was able to “silence the radicals” and, after 1998, emit a non-dissonant message of electoral participation without militia violence. This improvement in commitment credibility was not reciprocated by Egyptian elites, who enjoyed western support and a sturdy repressive apparatus. Similar factors obstructed the Algerian opposition and they indicate a more disciplined, less dissonant Islamic party would have been unlikely to effect a democratic transition. Transitions are most likely when a credibly committed opposition faces an elite ready to rotate power. The second factor helps explain the success of the Catholic party in Belgium and the failure of comparable Islamic movements in North Africa.

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Notes

  1. Credible commitments originated in the deterrence literature of international relations (Schelling 1956, 1960). Its usage in comparative democratization shares more with Dahl’s approach than with Thomas Schelling’s.

  2. I follow this convention, and that of subsequent works, to distinguish “moderates” and “radicals” based on the methods they use (see, for example, Snyder 1998: 52; Hafez 2003: 5; and, especially, Schwedler 2006: 8). Moderates refrain from violent attacks and engage the state via the available institutions, including elections. Through such channels they typically pursue non-revolutionary political reform. Radicals are willing to physically attack government officials and civilians. They often embrace a revolutionary agenda of overhauling the state.

  3. An alternative interpretation of opposition victory in Belgium and failure in Algeria would be that there is something about all Islamic parties that prevents them from credibly pledging to honor a non-revolutionary electoral mandate. Kalyvas rejects that notion, citing the historic malleability of religious doctrines (2000: 384–385).

  4. In a prior article Kalyvas depicted the Catholic party as contributing to democratic “consolidation,” rather than to a democratic transition in Belgium (1998: 292–295). The present analysis supports that approach, which recognizes a significant structural difference between the democratizing context of 19th century Belgium and the authoritarian situation in late 20th century Algeria.

  5. I have chosen not to use the term “Islamist,” and instead render the Arabic adjectives islami(ya) and muslim(a) through their conventional English equivalents: Islamic and Muslim. My use of the term Islamic political movements comports with Omar Ashour’s definition: “sociopolitical movements which base and justify their political principles, ideologies, behaviors, and objectives on their understanding of Islam or on their understanding of a certain past interpretation of Islam” (2007). For accounts of how these terms evolved, consult Kramer (2003), Lockman (2004: 172–173, 216), Schwedler (2006: 8–11), and Roy (1994).

  6. The attack was precipitated by the state’s assassination of Jama`a spokesman Ala Muhyi al-Din earlier that year (Hafez 2003: 84). For a close account of deteriorating relations between the state and the Jama`a in the late 1980s, see Kassem (2004: 150–154).

  7. Although the Society of Muslim Brothers has not been formally licensed as a political party, in comparative analysis the group is normally regarded as a party, because of “the Brotherhood’s well-knit organization, its distinct ideology and political orientation, its substantial following, but above all because the Brotherhood, in fact, does operate as a party, typically running candidates in national elections under their own colors” (Zaki 1995: 75).

  8. In 1976 the Muslim Brothers won six seats through Sadat’s “Center Party” platform. In 1984 12 of the Brothers’ members were elected alongside the Wafd and the group gained 36 seats in the 1987 elections through a similar partnership with the Liberal (al-Ahrar) and Labor (al-`Aml) parties (Pripstein-Posusney 1998: 14–15; International Crisis Group 2004: 12).

  9. The number of effective parties is based on the share of seats parties hold in parliament. Gary W. Cox (1997).

  10. In 1993 al-Jama`a leader Tal`Fuad Qasim said the group rejected the Brothers’ tactics and ideas: “Our disagreements with the brothers prevent cooperation” (Mubarak 1995: 41).

  11. It is hard to know how many SMB victories the regime deemed acceptable but prime minister Ahmed Nazif hinted at one possibility on American television, “Let them prove that they are real democrats through the process that exists today. Let them have twenty, thirty independents in parliament and see how they'll behave.” Newsmaker: Ahmed Nazif, NewsHour with Jim Lehrer, May 20, 2005.

  12. Aims of the Egyptian opposition during this period included such non-revolutionary changes as ending the State of Emergency and its martial law conditions, putting term limits on the president, and lifting restrictions on the formation and operation of political parties.

  13. “Egypt’s Party’s Committee Seizes Ayman Nour’s Assets, Gives them to Mousa Moustafa,” IkhwanWeb, 19 February 2008. http://ikhwanweb.com/Article.asp?ID=16057&LevelID=1&SectionID=0 “Publishing ban on Nur,” Gulf Times, 21 May 2008. http://www.gulf-times.com/site/topics/article.asp?cu_no=2&item_no=219617&version=1&template_id=37&parent_id=17

  14. The exclusion of SMB candidates prompted the group to withdraw its permitted twenty candidates polls and boycott the elections. “Biyan al-Ikhwan bi sha’in al mawqif al naha’i min intikhabat al mahaliyat,” 7 April 2008. http://www.ikhwanonline.com/Article.asp?ArtID=36174&SecID=212 Accessed 7 April 2008.

  15. Ahmed Shelby, Adel Durra, and Ezza Masoud, “Al `Anf ``Yansaha” min Al Mahalla... Wa Al Aswat ``Taqat`a ‘’ Al Mahaliyat,” Al Masry Al Yawm, 9 April 2008. http://www.almasry-alyoum.com/article.aspx?ArticleID=100572 Accessed 9 April 2008.

  16. Exemplary works on Islamic movements and moderation include Wickham (2002), Schwedler (2006), and Bayat (2007).

  17. The recent political transition in Nepal—where Maoist insurgents helped push the monarch from power, then contested the elections that followed—may epitomize this scenario of democratization through popular, even radical pressure (Bhattarai 2008).

  18. The solution to the traditional commitment problem lay in binding one’s self to immoderate means and forcing the other party to back down (Schelling 1960: 122–131). The fictitious Soviet “Doomsday Machine,” of the tragicomedy Dr. Strangelove, illustrates Schelling’s concept of credible commitment. Once it is triggered by an American strike on Soviet soil, the machine’s nuclear counterattack sequence cannot be stopped.

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Acknowledgement

The author thanks Joel Beinin, Lisa Blaydes, Carles Boix, Jennifer Gandhi, Barbara Geddes, Samer Shehata, Amr El-Shobaki, Joshua Stacher, Milan Svolik, Carrie Wickham, fellow conferees at “Islamists and Democrats” in Cairo, Egypt, workshop participants at “Dictatorships: Their Governance and Social Consequences,” in Princeton, New Jersey, and two anonymous readers at SCID for their comments on earlier drafts.

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Brownlee, J. Unrequited Moderation: Credible Commitments and State Repression in Egypt. St Comp Int Dev 45, 468–489 (2010). https://doi.org/10.1007/s12116-010-9073-9

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