Demands for Reforms in Saudi Arabia

The article deals with the British government's recognition of limitations of its power of defence against the Ottoman Empire. The material used comes mainly from the papers of the Committee of Imperial Defence.     

The Al Saud family and the future of Saudi Arabia

Summary

We have started by asking the question: why are there international income inequalities? We have ascribed them to differences in applied productive knowledge. This raised the question: why can productive knowledge be communicated and diffused within an advanced nation, but not between nations or within underdeveloped nations? What are the obstacles to the international diffusion of benefits ?

We have found these in two areas: obstacles to communication and absence of suitable technologies. The obstacles to communication can again be divided into those due to costs of transfer and those due to intentional restrictions or the exercise of monopoly power. But even perfect communication would not meet the need for quite different technologies from those developed in high‐income countries.

Measures that reduce the Communications Gap might make the Suitability Gap wider and vice versa, but a set of integrated actions attacking both gaps has a chance of success. Technical knowledge cannot be marketed like other products or factors because it possesses peculiar features: (i) indivisibility, (ii) inappropriability, (iii) embodiment in other factors, (iv) uncertainty and (v) impossibility to know its full value until bought. Policies for closing the two gaps are interdependent, so that the pursuit of any one in isolation might make matters worse. What is needed is a set of integrated actions, attacking both the Communications Gap and the Suitability Gap. Transfer must be supplemented by indigenous capability; adaptation by invention and innovation.     

The Shi'a of Saudi Arabia: a minority in search of cultural authenticity

This article focuses on the transformation of Saudi Shi'a resistance from one which centred on military confrontation in the 1980s to one which invokes searching for cultural authenticity (al‐asala al‐shi'iyya) in the 1990s. Today the struggle of the Shi'a for equal status among the Sunni majority draws attention to the attempts of Shi'a intellectuals to write their own regional history. Shi'a intellectuals and opposition leaders deconstruct official representations of themselves and provide alternative historical narratives which anchor their community in Saudi history and society, thus dismissing suggestions that they are a non‐indigenous community. This article examines Shi'a historical narratives in an attempt to understand the transformation in their struggle against discrimination in Saudi Arabia.