Saudi Arabia: Why Should Arabs Have Access to the Internet?  · Global Voices
Amira Al Hussaini

For days, cyberactivists have been busy discussing the case of Moroccan blogger Mohammed Erraji, who was arrested, put on trial, sentenced – and then freed, and then put on trial again and finally acquitted.
His crime? Posting this article, part of which is translated here into English, on Hespress [Ar], in which he describes how the Moroccan King's charity and gratuities towards his people benefits “the lucky sons and daughters of this country and overlooks the rest.”
He explained his point:
Countries which respect their citizens do not turn them into beggars under the feet of nobility. Instead, they develop factories and workshops for them to work in and earn their living with dignity. Even if we assume that such gratuities are only dispersed to deserving citizens such as the special needs and poor, which is impossible at any rate, this isn't anything that makes Moroccan citizens proud. The right to work, health care and education are granted by the Constitution. Therefore, the state should provide decent means of living for its citizens – other than humiliating them in this shameless manner.
And bloggers around the region have been nodding their heads in agreement – for they might just as well substitute the name Morocco from the article and replace it with the name of their countries.
Who is Mohammed Erraji? Why did he write what he wrote knowing well that in many countries in the Middle East criticising members of the vast Ruling families is very likely to result in repercussions and punishment? Saudi blogger Fouad Al Farhan, who recently found himself behind bars for his writings in Saudi Arabia, visits Erraji's blog looking for answers.
After learning about Erraji's arrest, Al Farhan visits his blog:
I visited his blog for the first time and was eager to visit his first posts, which usually speak about the blogger's view towards blogging and the reasons why he is joining this wave. They also explain what his ambitions are and what he hopes to achieve through blogging. I found him saying in one of his first posts:
“I want to fill the pages of this blog with all the ideas which are erupting in my hear like an active volcano at times, and like cool refreshing breezes at others. I want to sit for long hours in front of the computer. I want to write about everything in my private life, and about politics, sports, religion, about everything. I want to write without stopping …”
With these words the Moroccan blogger Mohammed Erraji started his journey in the world of blogging. This journey, which started and will never be erased from his memory, and the memory of his family and friends for the rest of their lives. Mohammed Erraji, like many of our creative youth, is someone we never pay attention to until tragedy strikes.
About Erraji, Al Farhan says:
محمد الراجي عمره ٢٩ عاماً وعمر مدونته سنة ونصف. لولا أنه ذكر بنفسه بأنه لم يتجاوز المرحلة السادسة في مستواه التعليمي لما صدقت. هو “أمازيغي وعربي في نفس الآن” كما عرف عن نفسه. أما توجهه الفكري فيلخصه كما يلي: “مستقل بأفكاري ولا أحب أن أكون تابعا لأحد ، عندما يكون لدي موقف من قضية ما ، أدافع عنه بشراسة، وفي المقابل أستمع بأذن صاغية الى الآخرين ، وأقبل الحوار مع الجميع ، عندما أختلف مع شخص ما ، أختلف معه حول أفكاره ومواقفه فقط ، وليست لدي خلافات شخصية مع أحد”. في آخر تدويناته يصرخ في وجه “الجبناء” كما أسماهم مطالباً “بحماية سمعة وطنه” الذي يحبه ويعشقه. أوطاننا العربية التي نعشقها ويحاول البعض بكل جد وإجتهاد وبكل طريقة ممكنة أن يفقدنا الأمل في إصلاحها إما بتهوين المخاطر التي نمر بها أو بإقناعنا بشرعية “الخطوط الحمراء” التي هي في الأصل خطوط حمراء تحمي “المستفيدين” من أوضاع حرياتنا المفقودة في أوطاننا العربية.
Mohammed Erraji is 29 years old and his blog is a year and a half old. If he hadn't mentioned that he hasn't exceeded the sixth grade at school, I wouldn't have believed him. As he describes himself, he is “an Amazigh and an Arab at the same time.” He summarises his ideaology as: “I am of independent thought, and I don't like to be anyone's follower. When I have a certain stance towards an issue, I defend it ferociously. In return, I listen to others, accept dialogue with everybody, and when I disagree with someone, I disagree with their thoughts and stances only, and I have no personal conflicts with anyone.” In one of his last posts, he screams in the face of “cowards,” as he called them, urging them to “protect the reputation of his nation,” which he loves – our Arab nation which we love, which some are exerting all their efforts, in every manner available to them, to make us lose hope in reforming it, either by exaggerating the dangers we are facing, or convincing us of the legality of the “red lines” which are in reality red lines which protect those benefiting from our lost freedom in our Arab world.
Al Farhan says he spent the entire day reading Erraji's blog. He notes:
أعجبني نقده وأفكاره وإستقرائه وحججه وقوة لغته. أعجبتني جرأته وتسميته الأشياء بأسمائها. وجدته يعبر عن وجهة نظره بكل صراحة حول الإرهاب وغيرته على الإسلام من تصرفات المتطرفين وأطروحاتهم. تناول “أسامة بن لادن” بالإسم ونقده وأختار أن لا يؤجر عقله لكل من يستغل سوء أوضاعنا بطرح حلول تدميريه وإرهابية لا تقود إلا لمجتمعات خوف وعنف وظلام.
محمد الراجي لم يختبيء تحت معرفات وهمية في منتديات الإنترنت ليعبر عن رأيه بطرح متطرف أو صراخ لا يسمن ولا يغني من جوع. محمد الراجي فهم التدوين جيداً ولديه ثقة إيجابيه في ذاته وعقله وفكره نهلها من محيطه العائلي وتربيته التي يفتخر بها.
ولذلك قرر محمد الراجي أن يدون.
I admired his criticism, thoughts, analysis, arguments, and the beauty of his language. I admired his courage in calling things by their names. I found him expressing his ideas about terrorism and his concern over Islam and the reactions of extremists and what they do candidly. He wrote about Osama bin Laden, calling him by his name, and criticised him. He chose not to sell his mind to those who abuse our situation by suggesting terrorist solutions, which only lead societies to fear, violence and darkness.
Mohammed Erraji did not hide behind pseudonyms on Internet forums to express an extreme opinion or scream nonsense. Mohammed Erraji understood blogging for what it is, and has a positive confidence in himself and thoughts, which he learned from his family and upbringing, which he is proud of. This is why Mohammed Erraji decided to blog.
According to Al Farhan, had Erraji decided not to blog, his options would have been:
1. المضي في حياته اليومية بحثاً عن لقمة عيشه فاقداً الأمل في إمكانية أن يحدث تعبيره عن رأيه أي فرق في تحسين الواقع أو إيضاح مواطن الظلم. وبذلك ينضم للملايين من الشباب العربي المحبط
2. تأجير عقله لمتطرف يقول له بأن حمل السلاح والعنف هو الحل والمخرج من هذا الواقع العربي المظلم مثلما فعل الكثير من الشباب العربي المحبط أيضاً للأسف الشديد.
3. البحث عن مواطن أخرى ليخرج “كل الغضب الذي يتزاحم في صدره مثل حمم بركان هائج” من مخدرات وحشيش ومتع مدمرة وقع فيها الملايين من الشباب العربي المحبط.
1. Continue with his life earning a living without any hope that expressing his idea would improve reality and highlight where injustice is. This way he will be ones of the millions of depressed young Arabs
2. Renting his mind to an extremist who will ask him to carry arms and commit violence as a means to get out of this unjust Arab reality, as many young men have unfortuneately done.
3. Finding other avenues to express all this anger raging inside him like a volcano such as drugs and hashish and other dangerous entertainments which have claimed millions of young depressed Arabs.
Al Farhan explains that Erraji rejected all those options and immersed himself into blogging instead.
Turning his attention to the allergy of some governments towards freedom of expression, Al Farhan writes:
مشكلة الحكومات العربية مع الجيل الجديد من الشباب أنها لم تستوعب بعد أن الوقت تغير. هذا الجيل مشتعل بالغيرة وببراكين الغضب والأسئلة التي تتزاحم في عقله تبحث عن إجابات لحال وضعنا العربي المحبط.
The problem with Arab governments with the new generation of young people is that they have not grasped that times have changes. This generation is fired up with feelings towards their nation, with overflowing volcanoes of anger and questions rushing in their heads looking for solutions for our depressing conditions as Arabs.
In explaining how the world has changed, Al Farhan says:
في زمن ما، كان العربي في المغرب يسمع عن ما يحصل في المشرق عن طريق إذاعة لندن أو مونت كارلو أو صحيفة بائتة هنا أو هناك. بعد عالم الإنترنت، أصبحنا نعرف كل صغيرة وكبيرة إما عن طريق الفضائيات أو الإذاعات أو مواقع الإنترنت أو البريد الإلكتروني أو تويتر أو الفيسبوك. لم يعد هناك شيء مخفي.
Early on, Arabs in the Maghreb used to hear about what was happening in the East though the radio stations of London or Monte Carlo or old newspapers from here and there. After the Internet, we now know everything happening through satellite channels, radio stations, websites, email, Twitter and Facebook. There is nothing which can be hidden anymore.
Access to the Internet, adds Al Farhan, has made the world a different place. He therefore asks:
إذا كانوا لا يريدون منا أن نحلم وأن نتكلم ونطرح أفكارنا وأحلامنا للحوار والنقاش فلماذا يسمحون بإدخال الإنترنت في بلداننا العربية؟
If they did not want us to dream and speak and express our ideas and aspirations in dialogues or discuss them, why have they allowed the Internet into our Arab countries?