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1. Terrorism, tactics, and transformation: The West vs the Salafi-jihadi movement

Author:
Katherine Zimmerman
Publication Date:
11-2018
Content Type:
Special Report
Institution:
American Enterprise Institute for Public Policy Research
Abstract:
The Salafi-jihadi movement shifted to prioritizing local over global objectives during the Arab Spring. Analysts wrongly understood this as a weakening of the groups. Groups have hidden their true nature by hiding their ties to global jihadi groups, such as al Qaeda and the Islamic State, and by rebranding and reorganizing on the ground. Movement leaders design and execute attacks in ways that create doubt and ambiguity about the responsible party. This new technique exploits US counterterrorism policy, which is not designed to pursue anyone other than the individuals directly responsible for the attack. American officials are countering a dynamic enemy with an irrelevant and outdated strategy.
Topic:
Counter-terrorism, Al Qaeda, Islamic State, Salafism, Arab Spring, War on Terror, Sunni, and Jihad
Political Geography:
Afghanistan, Iraq, Middle East, Libya, Yemen, Syria, North America, and Arabian Peninsula

2. Planning Post-IS Iraq: Competing Visions Within the Shia Block?

Author:
Irene Costantini
Publication Date:
03-2017
Content Type:
Working Paper
Institution:
Middle East Research Institute (MERI)
Abstract:
On Monday 20 February, Muqtada al-Sadr announced a 29-point roadmap for governing Mosul after the eventual liberation from Islamic State (IS), which appears closer than ever considering the ongoing offensive in the western part of the city. In October last year, Ammar al-Hakim proposed a political reconciliation plan, the “Historical Settlement”, as a template for governing Iraq in view of the defeat of IS. Though both are drawn from the Shia leadership and represent the Shia electorate, the two leaders and their constituencies have noticeable differences. A third pole is represented by the non-reconciliatory vision of Nuri al-Maliki, who has so far obstructed any dialogue in the country. In light of the Sunni’s weak political leadership and the Kurds being distracted by internal discordance as well as talks about independence, the Shia Block is realistically the key determinant for national reconciliation to occur in Iraq. However, its internal divisions make it a problematic and non-unitary interlocutor for national, regional, and international initiatives. This policy brief analyses what the common and competing positions of the plans that have been announced so far within the Block are. The major shortcoming of both al-Sadr’s and al-Hakim’s initiatives is the political heritage that they attach to a national reconciliation plan. Free from such heritage, al-Abadi, the fourth pole in the Shia Block, has yet to reinvigorate his initial push for reconciliation and articulate it in a comprehensive plan, one that may find support among a broader spectrum of domestic and international actors. Competing positions A key difference between al-Hakim’s and al-Sadr’s plans is first of all their political inception. Al-Hakim is the key promoter of the “Historical Settlement”, but the plan is, in theory, the expression of the National Iraqi Alliance, the large but loose Shia Block holding the majority of parliamentary seats. Elected as chairman in September, after years of tensions over the Block’s leadership, al-Hakim will hold the position for a year based on the rotational presidency arrangement struck upon his election. In contrast, al-Sadr’s plan is an expression of his own political will. Al-Sadr’s political block, al-Ahrar, has boycotted NIA since spring 2016 and rejoined in October in what was most probably a political calculation when talks about provincial elections were underway. There is so far no indication that al-Sadr is promoting the plan among Iraqi parties and it has received almost no traction, but the announcement itself can be seen as another sign of competing visions within the Shia Block. A second key difference is their scope. Al-Hakim’s plan (based on leaked versions of it, as no official document was released) is intentionally vague. In all, the plan sets principles, parameters and steps forward, which participating parties must adhere to before a dialogue could start under the auspices of the UN. So far, the UN has repeated that “there is no UN draft or UN initiative. It is still an Iraqi national initiative”, waiting most probably for the document to gain traction among the Iraqi leadership. On the other hand, al-Sadr’s plan calls for a number of initiatives, which include a national dialogue, but extend to measures targeting socio-economic issues and the security apparatus, most of them as vague as the ones in the “Historical Settlement” document. The two plans are also different with relation to a number of specific points. Al-Sadr sets as a condition the withdrawal of all foreign forces from the country. The document is explicit in calling for ending Turkish presence in the country (by diplomatic means, or otherwise) but also for ensuring “the exit of all occupying forces and the “friendly” ones, so to speak, from Iraqi lands”. This is in line with al-Sadr’s past position on opposing foreign presence in Iraq, including through armed struggle. However, the leader allows for UN engagement in settling the dispute with the Kurdistan Region of Iraq and eventually supervising the political process in the liberated areas. The engagement of the UN is more pronounced in al-Hakim’s plan, which gives the UN the role of submitting a detailed strategy based on consultation with key representatives, and in collaboration with Jordan, a key country hosting the Sunni opposition to the current Shia-dominated government. Another difference in the documents concerns whether any plan for the future of Iraq should occur within or outside the electoral process. Al-Sadr asserts that a dialogue for national reconciliation, as he sees it, “should not be based on political and electoral grounds but on grounds that guarantee civil and social peace”. In al-Hakim’s document, instead, the “binding recognition of the results of free and fair elections” indicates the opposite attitude. This point is certainly important considering next year’s election and it may reflect the two parties’ electoral weight in the country. Furthermore, in al-Hakim’s document the call for refraining from “the practice of duplication in attitudes towards the legitimacy of the Iraqi political system (a foot in the government and a foot in the opposition), including the cessation of instigation against the legitimacy of the existing political system internally and externally” is something that al-Sadr could take quite personally, given his confrontation with the current government. Converging positions The reaffirmation of Iraq’s unity is shared by both plans. According to al-Hakim’s, “the aim of the initiative is “to maintain and strengthen Iraq as an independent state that enjoys sovereignty, unity, federalism and democracy and that brings all of its people and components together.” The same necessity is recognised in al-Sadr’s roadmap as preserving “the unity, security, and sovereignty of Iraq”. Al-Hakim’s Historical Settlement goes perhaps even further, by affirming as one of the parameters: “faith and commitment in words and deed to the unity of Iraq … and reject its division under any circumstances”. This is a point that is certainly problematic for the KRG’s aspiration for independence. Al-Hakim and al-Sadr therefore present a similar vision on a number of other issues. First, they both envision the involvement of tribal leaders, social elites, religions, sects, minorities, and ethnic groups in the process of settling the ethno-sectarian tensions that have brought the country to the verge of collapse. They both exclude from the process Baathists and terrorists, al-Hakim extending this exclusion to Takfiri groups, defined as groups who label others as apostates. A key difference on this point could, however, emerge in the final draft of the document. Indeed, al-Hakim excludes the “Baath Party”, potentially leaving the door open to some Baathists to be involved in their personal capacity. Al-Sadr, instead, has referred so far to the Baathists as a whole, most probably excluding any form of consultation with them. With regard to the security situation, al-Sadr’s plan expresses the need not to interfere in neighbouring countries, alluding to the involvement of Iraqi elements within the Hashd al-Shaabi in the fight against IS in Syria (such as Asa’ib Ahl al-Haq, Kata’ib Hezbollah, Saraya al-Khorasani), something al-Sadr is opposed to. The need for non-interference is also explicitly mentioned in al-Hakim’s document. Their position on the domestic role of the Hashd al-Shaabi is, however, less clear, with al-Sadr, for instance, calling for integrating the “disciplined elements with the Hashd in the security forces”. The law regulating the Hashd al-Shaabi (November 2016) has already caused a harsh reaction from Sunni elements strengthening the rejection of al-Hakim’s plan by the National Forces Alliance, the biggest Sunni block in the parliament. Identifying shortcomings and conditions for national reconciliation There are many things lacking in both documents. One of these missing elements is the result of the avoidance of concretely addressing the governing mechanisms in Nineveh in the future, a point which will be key in settling reconciliation within the governorate but also countrywide. Secondly, despite calls for an inclusive process, the “Historical Settlement” as well as al-Sadr’s roadmap appear to be too focused on party politics, and so far there appears to be little engagement with bottom-up initiatives, another fundamental condition for national reconciliation to succeed. Furthermore, in the absence of a clear time framework, any reconciliation initiative runs the risk of becoming trapped in the electoral game in the midst of the next parliamentary and provincial elections which are likely to be scheduled for April 2018. Not only will this not serve the purpose of reconciliation, it will further discredit similar mechanisms in the eyes of the population, making reconciliation even more difficult. Most importantly, al-Hakim and al-Sadr only represent part of the Shia Block, whose cohesion has been undermined over the last years by personal projects; polarisation within the electorate; and more recently the presence of armed groups––the Hashd al-Shaabi––partly a product of existing and perhaps newly forming political parties. The brokers of the two plans are far from being perceived as super partes actors, as both al-Hakim and al-Sadr were active (and problematic) parts in the political makeshift of Iraq after 2003. Beside these two brokers, the third pole, the Dawa Party, is still commanding political power within the Block and in the country. Al-Maliki is certainly not a realistic candidate under whom any reconciliation plan will succeed. He has already labelled the “Historical Settlement” as “treason against the Iraqi people”. Despite the Dawa Party’s nationalistic credentials still being strong, at least among a segment of society, al-Maliki is associated with the dark days of the advancement of IS, something that inevitably weakened his position. Despite coming from the same party, al-Abadi has the credentials of having faced, so far successfully, IS and retaken important swathes of Iraqi territories. Al-Abadi had already come to office with a commitment to pursue a national reconciliation project. The passing of the General Amnesty Law in August 2016 is an indication of this commitment together with the work of the National Reconciliation Committee in the Prime Minister’s Office (NRC). By revitalising his initial push for reconciliation, al-Abadi has the opportunity to build upon common positions in existing plans and reconcile them with other demands coming from the Iraqi society. A comprehensive plan coming from al-Abadi would certainly have a more likely chance of finding support among a broader spectrum of domestic and international actors.
Topic:
Elections, Islamic State, Sunni, and Shia
Political Geography:
Iraq, Middle East, and Mosul

3. Turkmen in Tal Afar: Perceptions of Reconciliation and Conflict

Author:
Khogir Wirya
Publication Date:
07-2017
Content Type:
Working Paper
Institution:
Middle East Research Institute (MERI)
Abstract:
With the military defeat of the Islamic State (IS) in Mosul city, the task to liberate Tel Afar continues to loom large. The fall of Tal Afar to IS on 16 June, 2014 has severely damaged the already strained Sunni/Shia relations in the area, as well as Turkmen relations with other ethno-religious communities. Most of Tal Afar’s Sunni and Shia population were displaced during the crisis. However, some Sunni Turkmen decided not to flee and remained in Tal Afar. Although much is still unclear, it is widely believed that a number of Sunni Turkmen from Tal Afar joined IS and stand accused of having committed war crimes in their name. Reconciling communities and repairing social ties are critical needs in ensuring stability and preventing the onset of renewed cycles of violence in the future. Such processes however, can only be advanced through consultation with local populations regarding their needs and vision for the future. The focus of this report is therefore on Turkmen perceptions of needs, opportunities, and obstacles to reconciliation within their own community as well as with other communities. The report finds that Turkmen from Tal Afar overwhelmingly conceptualise reconciliation as a security objective that is important for enabling the safe return of the displaced. At least in the short term therefore, participants prioritised reconciliation between the Sunni and Shia Turkmens over reconciliation with other communities living elsewhere.Interviews revealed strongly overlapping views on how sectarian violence had emerged and escalated in the past, and how it should be addressed in the future. Because reconciliation in Tal Afar requires communities to reject and actively combat extremist ideologies, the process must encompass mechanisms to enable these communities to resist the influence of radical organisations. According to the majority of both Sunni and Shia participants, the first step in this process is the inclusion of Sunnis in the security sector. Creating an inclusive, formal security sector comprised of all elements of society is seen as the main need for enabling reconciliation in the future. Serious issues of distrust, however, appears to stand in the way. The process of building trust between Sunni and Shia Turkmen faces additional challenges stemming from the fact that both communities continue to perceive each other as serving an exogenous agenda. While Shias suspect Sunnis of alignment with Turkey, Sunnis for their part see the Shias as an extension of Iranian interests in the area. Nonetheless, both communities clearly labelled security sector reform as the first step in stabilising the area after liberation, and expressed the hope that any process would not be thwarted by external actors. In terms including Sunnis in the security sector, Shias expressed concerns about infiltration of government institutions by extremist elements. This obstacle can partly be overcome by recruiting Sunnis in the force tasked with liberating Tal Afar. For the Shias, Sunni participation constitutes a vetting mechanism which can identify those who are committed to peaceful relations and oppose extremist ideologies. Sunni inclusion in the operation to liberate Tal Afar will also increase inter-group contact and cooperation, thus contributing to the formation of shared experiences and long-term objectives. Although intra-community reconciliation is clearly prioritised over reconciliation with other communities, participants also reflected on ways to improve relations with the neighbouring Eyzidi community. The liberation of Tal Afar will present opportunities for doing so. Criminal investigations into the crimes committed by IS as well as other actors should be initiated promptly. Sunni tribal leaders must strongly condemn crimes committed by members of their tribe and cooperate closely with law enforcement to ensure accountability can be imposed. However, it is equally important to publicise positive stories of Turkmen from Tal Afar who have risked their own lives to resist IS and help free some Eyzidi captives. Highlighting these accounts can serve an important role in countering perceptions of collective guilt towards the Sunni Turkmen community in Tal Afar.
Topic:
Islamic State, Ethnicity, Sunni, and Shia
Political Geography:
Iraq, Middle East, and Mosul

4. Kurdistan: a potential strategic partner the US deserves

Author:
Dlawer Ala'Aldeen
Publication Date:
07-2017
Content Type:
Working Paper
Institution:
Middle East Research Institute (MERI)
Abstract:
This year is the 25th anniversary of the election of the first Parliament and government of the Kurdistan Region of Iraq(KRI). Thanks to the safe haven that the United States and its European allies created in 1991 to protect the displaced Kurdish population from Baghdad’s brutal attacks, the Kurds turned a crisis into an opportunity to build a forward-looking nation with democratic aspirations. The journey was a tough one, with many successes and failures, but U.S.-KRI relations grew stronger and developed into a mutually rewarding partnership. The United States continued to protect the Iraqi Kurds from Saddam Hussein’s regime in 1990s and ensured that they would have their fair share in the post-Saddam Iraq. The U.S. once again came to the rescue of the KRI in the face of the Islamic State (ISIS) onslaught in 2014 and continued its support to date. The Kurds have reciprocated with unreserved loyalty and solid support for U.S. policies in Iraq. Peshmerga forces became indispensable partners in the U.S.-led global coalition and instrumental in the ultimate military defeat of ISIS in Iraq. Some consider this KRI-U.S. partnership a tactical and temporary one, not only because ISIS is being defeated, but also because the United States will ultimately stop relying on the Kurds due to their inability, like the rest of Iraq and other Middle Eastern countries, to promote the rule of law and good governance, and to control corruption, which runs unacceptably deep. However, the U.S. and the KRI can prove otherwise. For a start, the United States continues to need strategic partners in the ever-changing Middle East, where its vital interests will remain at stake. In a region that is in turmoil and where terrorism is on the rise, the U.S. and Europe face much-reduced space, presence and leverage for driving and shaping events. Regional state and sub-state actors (like the KRI) have grown in influence across borders. A multitude of nonstate actors, legitimized or not, have become increasingly influential in driving events. The KRI, lying in the heart of the Middle East, is just what the United States needs, where it is most needed. The Kurds have proven themselves skillful and dynamic survivors in a conflict zone that is overwhelmed by powerful rivals. They have strong, collaborative, love-hate relations with the Shia political elite of Iraq. They share a long border with the previously ISIS-occupied Sunni Arab territories, where the challenge of stabilization is greatest. They accommodated the majority of the displaced Sunni Arabs and other ethnic and religious minorities during the ISIS war. Internationally, despite the complexity and sensitive nature of the Middle East’s politics, the political parties of the KRI have actively engaged and maintained relatively good neighborly relationships with both Iran and Turkey. Being a Muslim-majority country and having been part of Iraq, the KRI leaders have had unhindered access to most of the Arab countries. On the issue of KRI’s internal governance challenges, the United States can help a great deal via constructive engagement. The KRI, as a small, emerging nation, remains vulnerable in the world’s toughest neighborhood. This gives the U.S. plenty of leverage that it has never used effectively. In fact, the U.S. has the same kind of leverage with all of its allies in the Middle East but was never willing to use it in fear of negative reactions. On the contrary, the previous U.S. administration chose to almost totally disengage with the region, particularly Iraq, and virtually abandoned its obligation to spread the values of liberty and the rule of law in the Middle East. The consequences were disastrous, forcing the U.S. to return and face a war against the most radical of terrorists. It might be rare for politicians to request or accept conditional help, but the KRI leaders do when such requests come from trusted friends. They are, and have been, responsive to terms and conditions that are linked to good governance, designed to help their country become a better, stronger and more prosperous place. KRG leaders viewed these conditions as incentives and opportunities to reform. Many used them to convince their fellow leaders to endorse change. In short, tough love works with the Kurds and the United States should help the KRI become the partner it deserves, and the partner KRI deserves to be.
Topic:
Diplomacy, Military Strategy, Sunni, and Shia
Political Geography:
United States, Iraq, Middle East, and Kurdistan

5. The Christians:Perceptions of Reconciliation and Conflict

Author:
Khogir Wirya
Publication Date:
09-2017
Content Type:
Working Paper
Institution:
Middle East Research Institute (MERI)
Abstract:
This report is about perceptions of reconciliation and conflict among the Christians in Iraq. Being a religious minority group in a country that has been fraught with conflicts and instability, this community, like other minorities in Iraq, endured suppression, displacement, and degradation. This, in addition to the weakening rule of law, has had an inverse impact on their communal relations, causing many to migrate. Furthermore, the Islamic State’s (IS) invasion of large swathes of land in the Nineveh Plain, where large numbers of Christians live, was yet another severe blow inflicted upon this community. The findings of this study reveal that the Christian community has had a conflictual relationship with the Shabaks, another minority group, in the Nineveh Plain well before IS’s emergence in 2014. The interviewees claim that the Shabaks encroached on their lands in an attempt to undermine the Sunnis in Mosul, serve external agendas and change the demography of the area. This report also shows that the Christians have disagreements with the Sunni Arabs, the Kurdistan Regional Government (KRG), and the Central government of Iraq (CGI). In order to fend off the rising Shia dominance in the Nineveh Plain, Sunnis are partly blamed for increasing the level of violence in the area. Many Christians held grievances against KRG’s policies in the Nineveh Plain before 2013. They argue that in its attempts to shield influence against Baghdad, the KRG caused friction and fragmentation among the Christians. As for the CGI, the interviewees expressed mistrust since it was unable to protect them from IS’s onslaught. In the eyes of Christians, the security situation after liberation does not portend well. The Shia Shabaks are thought to pose a security concern in the Nineveh Plain because of their involvement with Shia armed forces while there are Christian armed groups as well. Baghdad and Erbil have not engaged in debating future control of the security of the Nineveh Plains. Therefore, they see the potential for eruption of violence which may inflict great damage on reconciliation efforts. In short, the dynamics in Nineveh Plain were not stable before June 2014. Inter and intra-communal relations were strained, the political landscape was divisive and the quality of services was poor. The KRG and Baghdad are usually blamed for the overall pre-crisis climate as they were competing for hegemony. The ramifications of that unhealthy competition were manifold. Polarisation, neglect, underdevelopment, and strained relationships are just some. IS’s invasion strained the relations further and a return to the status quo ante means protracted conflicts and further instability. The bigger danger is that more and more Christians would leave the country should the situation remain unchanged.
Topic:
Religion, Islamic State, Christianity, Sunni, and Shia
Political Geography:
Iraq and Middle East