This article examines factors that influence the stability of the Saudi political regime. The Kingdom of Saudi Arabia has faced serious threats that have had impacts on the country; however, none of them has threatened the survival of the Saudi royal family in the Kingdom. The Arab uprisings, the well-known Arab Spring, led to the collapse of political regimes in the Arab region surrounding Saudi Arabia, as in Egypt and Yemen. However, the Saudi political regime was able to overcome this wave of popular revolutions and changes. Thus, this study attempts to answer a major question: why is it difficult to topple the Saudi political regime? Whereas the country’s oil wealth or external protection by great powers, Great Britain in the past, and currently the United States, are seen as main factors in the stability of the Saudi political regime, it is suggested here that the key factor that has helped the Saudi political regime successfully confront all internal and external threats rests on the influence of the religious Wahhabi concept, called “ ta’at wali al-amr .”

This article argues that the Moroccan monarchy’s past political projects seek to perpetuate social representations and monarchial rituals. Moreover, the monarchy started with primitive strategies such as radical repression to maintain these representations. Meanwhile, through socio-historical changes, the Moroccan monarchy has been remarkably dynamic in adapting to the new social realities. This explains why the monarchy has reconstructed social representations. Thus, the resilience of the monarchy is not only due to its authoritative features, but in fact, due to the cultural foundations of authoritative relationships that exist in the Moroccan society as well.

This paper seeks to challenge the interpretations found in Western political philosophy on Oriental or Asian tyranny. The main research questions are: Is tyranny the inevitable fate of non-Western societies? To what extent do these societies tolerate political oppression? To provide initial answers, the paper analyzes certain aspects of tyrannical phenomenon found in some non-Western countries, in Arab, Asian, African, and Latin American contexts. It offers two new interpretive terms: “possible tyranny” and “impossible tyranny.” It suggests that each country inevitably has its own share of tyranny in both quantity and quality, for a period of time. However, if this type of tyranny oversteps certain boundaries in a country, that country will likely experience another kind of tyranny: impossible tyranny. The study offers preliminary definitions, an initial justification of these two terms, and suggests many questions for future studies.

For many decades, Egypt has been considered a distinctive society in which individuals from different nations with different backgrounds and ideologies can live. However, it seems that the Egyptian political, social, and media landscape has witnessed considerable shifts in the dimensions of such diversity. This study examines the contemporary Egyptian perspective on the presence of foreign correspondents and the radical change in Egypt’s regulations toward their work, and moreover, the repercussions of such policies that might be affecting the safety, level of freedom, and sometimes the whole identity of foreign correspondents in Egypt. Moreover, it examines the tactics with which the government seeks to accentuate the discourses of “Othering” in Egyptian public perceptions via whipping up hype in the media. Undoubtedly, the events experienced by Egypt between 25 January 2011 and the present have changed the idea the state and society have of foreigners, in general, and foreign correspondents, in particular. Some indicators confirmed that a state of “xenophobia” has been escalating over the past nine years. Foreign correspondents and journalists have been among the groups harmed by this sentiment, to the detriment of their working conditions. Results show that the transitional period that followed Hosni Mubarak’s toppling in 2011 until today has witnessed many transformations in the handling of foreign correspondents’ work in Egypt. There have been attacks on and expulsions of journalists from Al Arabiya, Al Jazeera, The Associated Press, the BBC, CBS, CNN, Danish television, and others.

According to the United Nations Development Program (UNDP), gender inequality is the loss in potential human development that occurs due to differences between the genders in achievements with respect to health, empowerment, and labor market participation. These differences in achievements typically favor men. Gender inequality is especially visible in the Arab world. We compare gender inequality in Arab countries with that in non-Arab countries, especially developed countries of the Organization for Economic Co-operation and Development (OECD). We argue that cross-national differences in gender inequality reflect cross-national differences in patriarchy, in particular differences in how men use their power over women to limit their agency or ability to make decisions for themselves. We set out a causal model to account for cross-national variations in gender inequality. Direct causes include fertility rate, per capita income, polygamy, OECD country, and corruption. Gender inequality in Arab countries is highly variable due to large differences in per capita income and is elevated because of polygamy and corruption. Arab countries can enact policies that would reduce gender inequality, especially improvements to women’s secondary and higher education. We analyze gender inequality in the Arab world and address the following questions: Is gender inequality greater in Arab countries? Among countries in the world generally, what differences in patriarchal practices contribute to differences in gender inequality? Where are Arab countries found with respect to such practices? What policies in Arab countries would reduce gender inequality? Our focus is upon cross-national differences in gender inequality, not upon differences in gender inequality within societies.