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There is no supranational authority that can solve international water disputes; thus, the UN Convention on the Law of the Non-Navigational Uses of International Watercourses (UN Watercourse Convention) may be the answer. However, as is shown in this article, when it comes to the Eastern Nile water dispute, namely between Egypt and Ethiopia, both sides can use different articles of the UN Watercourse Convention to support their legal arguments. As a result, there is little that the UN Watercourse Convention can offer to solve this dispute. This article summarizes the relevant articles of the UN Watercourse Convention and discusses the contentious, historical treaties that allocated the rights to the Nile River water over the past century. The paper also discusses how both Egypt and Ethiopia can use principles from the international water law to support their legal position rendering the dispute difficult to be solved legally. Thus, we turn to a discussion of the current state of the recent initiatives to solve the ongoing water dispute between the riparian countries in the Nile River Basin. The article concludes with the current state of dispute after the construction of the Grand Ethiopian Renaissance Dam on the Blue Nile.

This study problematises the theoretical dialectic between the rule of law as a formal legal principle, and democracy as a political value. Taking a fundamental legal approach, the paper builds a concept of a constitutionalization democratic rule of law, through which it is possible to overcome the constant tension in democracy between the authority of the majority in deciding the law, and individual rights and freedoms. It concludes that the rule of law does not mean the rule of law over individual rights, and democracy does not mean the rule of the majority only, but that respect for individual rights and granting them a constitutional value are a prerequisite for constitutionalizing the principle of a democratic rule of law. However, the application of this principle, in practice, will be linked to the role of the constitutional judge in reconciling, through constitutional oversight, the power of the majority, which is embodied in the principle of the rule of law, and constitutional rights, which are the essence of the democratic principle.

العقلاني. ومثاليًا، يتمتع الناس بدرجة معينة من الاختيار فيما يتعلق بالمنطق الذي يريدون استخدامه لتحقيق أهدافهم بأفضل طريقة ولتحقيق مصالحهم". Gero Erdmann & Ulf Engel, "Neopatrimonialism Revisited: Beyond a Catch- All Concept," GIGA Working Paper , no. 16 (2006), pp. 18-19. 32 Peter Pawelka, "Der Orientalische Staat im 21. Jahrhundert: Zur Reinkarnation des vormodernen Staates in einer globalisierten Welt," in: Peter Pawelka (ed.), Der Staat im Vorderen Orient: Konstruktion und Legitimation politischer Herrschaft (Baden-Baden: Nomos, 2008), pp. 42-38; B rownlee, p p. 35-36 ; Schlumberger, Autoritarismus in der arabischen Welt , pp. 110-116. 33 Hazim Beblawi, "The Rentier State in the Arab World," in: Hazim Beblawi & Giacomo Luciani (eds.), The Rentier State (London/ New York/ Sydney: Groom Helm, 1987), p. 62; Michael L. Ross, "Does Oil Hinder Democracy?" World Politics , vol. 53, no. 3 (April 2001), pp. 356-357; Rolf Schwarz, "The Political Economy of State-Formation in the Arab Middle East: Rentier States, Economic Reform, and Democratization," Review of International Political Economy , vol. 15, no. 4 (October 2008), pp. 599-600; Schlumberger, Autoritarismus in der arabischen Welt , pp. 116-132. 34 Schlumberger, Autoritarismus in der arabischen Welt , pp. 123-129.

This study discusses the possibility of bridging the gap between IR (International Relation) and Foreign Policy Analysis when studying the interaction between memory and apology in foreign policy. By dealing with apology as an expressive practice, not just as a tact between statesmen, this study argues that apology is an act used by states to express their attitudes toward their past memories. It presumes that examining the interaction on the theoretical level between concepts such as narrative identity, ontological security, and discursive representations would bridge the gap between the two fields through two versions of social constructivism. Those two versions are then used to understand the motives behind Germany's apology to Israel, and Turkey's resistance to apologize to Armenia despite international pressure to do so. The study concludes that "critical constructivism" approach by Nizar Messari can explain the German case. It considers the role of foreign policy as a tool in reconstructing national identity through transforming representation of the Jewish/Israeli "other" from a "different other", who is an enemy of the self, to a "similar other", who is a part of its moral responsibility. As for Turkey, it concludes that Ted Hopf's "practical/societal constructivism" suggests that the reasons behind Turkey's unwillingness to apologize to Armenia is due to an ontological need best understood as "a need to preserve the routine of its narrative identity, and the need to preserve it heroic memories".

The Hirak was not limited to the Algerian teritory but also extended to the diaspora, where rallies organised every Sunday since 2019 in Paris demanding the "departure of the regime" were a public act of protest. This article, which is the first result of an ongoing field study, proposes an analysis of this protest and its location based on interviews with the different actors. It falls within the field of the study of social movements in the context of immigration and assumes that the protesters of the Paris diaspora Hirak develop patterns of organisation that reflect new forms of public activity. It builds on the premise that the protesters are not interested in reproducing what happened in Algeria but rather in inventing new forms of public activity related to protest in the diaspora; this allows for socio-political recognition within the native community as well as in French society. This protest action combines digital collective engagement in virtual communities with individual engagement that turns the individual into a protester while also enabling the expression of protest through art and culture. All forms of public action, despite their great diversity, converge in their reluctance to associate themselves with a particular ideology, especially in the creation of an "anti-regime" identity on the basis of which the protest initiatives of Algerian citizens in the diaspora are organised.

​It was mostly British colonisers who came to consolidate the political, economic and military interests of the motherland and did what they used to do: play football. Apart from spending their time, football worked as a colonial instrument both "civilising" and "disciplining" the colonised populations. The first clubs in North Africa and the Levant restricted membership for non-Westerners and non-whites, but soon football also became a transnational transmitter of independence movements, the stadiums becoming important social spaces on the local and national levels. Such was the emancipatory force of football that it has been preserved across the region ever since the colonial era, prominent again in the Arab Uprisings. However, the massive wealth of the Gulf States and their decision to invest in football's soft power has changed the equation. The article thus describes emancipatory and counter-emancipatory trends in MENA football history from a longue durée perspective.

​Pierre Bourdieu published this paper in correlation with France hosting the World Cup in 1998, marking the last of his contributions to sports sociology going back to the 1970s. These texts worked to address social class at the core of sports practice, decided as much by cultural and social capital as financial. The text translated here by Siyasat Arabiya contrasts with Bourdieu's earlier methods in the study of sports, as it deals with the relationship of the state to the economy, detailing the 'commodification' of and the extension of neoliberal logic to sports, to become a 'commercial spectacle' and a medium for advertisement. Sporting events and timings are now controlled by the market. Bourdieu thus laments the creep of neoliberalism into a country with a traditionally centralised state, such as France, permeating sports, and presents his case against neoliberalism through the example of sport.

The presence of the external factor is usually related to the context of the popular hirak, the periods of political transition and the transitional phases in many countries. This factor is evident in countries with a geopolitical position in regional and international competition. This study discusses the variable of the external factor in the 22 February 2019 hirak in Algeria by examining the limits of international and regional interventions in steering the course of the popular hirak compared to other Arab cases where the external factor seemed to be more influential. It aims to discuss the determinants of Algeria's relations with regional and international powers and to explain the issue of the lack of external interference in the popular hirak, ending with the modalities of the future of the turbulent political path and discussing the possibilities of transformation from abroad. The study concludes that the lack of regional and international intervention in the popular hirak is mainly related to geopolitical and strategic constraints, far from value and normative considerations. The behaviour of external forces is determined by Algeria's geopolitical situation. The risks of instability in the country would create highly complex security challenges in the Mediterranean region. Added to this is the importance of Algeria in assessing the strategic balances in the region, especially for European security.

Algerian Security Policy: Determinants, Fields and Challenges [Arabic]

The Arab region offers a rich ground for testing constructivist assumptions, and moving beyond both realism that focuses on material power and liberalism promises linear progress. If international politics is shaped by shared intersubjective meanings, the region's interplay of history, identity, religion, culture, and interests makes it ideal for developing and challenging constructivist approaches.