Shaia Beiruk and the Sahara Question: A Call for Peaceful Change
Shaia Beiruk, born in El Aaiún in 1965, leads the Saharawi Human Rights Association and holds a doctorate in Sociology. She emphasizes that the period demands a peaceful settlement to spare the Saharawi people a life described as living in hell. Her perspective centers on practical outcomes for a population that has endured decades of upheaval.
What could resolve the conflict in Western Sahara? Beiruk believes autonomy offers the most viable path. Such a framework would allow Saharawis to share the wealth and resources of the region while preserving cultural and political autonomy. She notes that after the referendum on independence, both Morocco and Algeria, together with the Polisario Front, chose a path that promised independence. Nearly fifty years later, no sustained results have materialized, and the autonomy plan now appears as the most realistic option on the table. The Saharawi Peace Movement insists that the final say must come from the Saharawi people, who seek relief for families living in the camps.
The question arose about a statement by the Spanish government’s president, Pedro Sánchez, in March, and whether his letter to King Mohammed VI represented a betrayal. Beiruk explains that Spain is seen as a second homeland by many Saharawis. The letter is perceived as evidence that Spain understands Sahara’s realities, a view formed after a long historical presence in the region. She argues that the assessment comes from studies and a deep familiarity with the conflict, suggesting that the response reflects measured reasoning rather than hasty judgment. The sense is that this approach could yield constructive outcomes for the Saharawi people.
When asked whether solutions might emerge from Turkish initiatives or from the United Nations, Beiruk notes the limitations of international mechanisms. She points to the UN Referendum Mission in Western Sahara and attributes past obstacles to Algeria’s position, rather than to the Polisario Front alone. She hopes that new mediators, including Staffan de Mistura, can bring closer the various perspectives and offer a viable way forward. The long years of conflict have left many exhausted by bloodshed, separation, and pain, she adds.
The conversation then turns to the absence of Polisario Front representation at forums where the Sahara’s future is discussed. Beiruk admits she does not know whether they are present or absent, underscoring a broader sense of fragmentation in the political landscape. She stresses that civil society groups like the Sahara Peace Movement should be listened to as part of any genuine dialogue, rather than being marginalized as outsiders.
Beiruk notes that MSP emerged from mutual concerns with Polisario Front leadership and initially drew significant public backing. Yet a shift occurred as leaders moved toward forming an independent organization, which Beiruk attributes to a perception that the Polisario Front had lost political or military influence. She argues that the world has changed and that old methods of power no longer solve present problems. The movement aims to reflect a broader spectrum of Saharawi voices and experiences than the Polisario Front alone, advocating for inclusive discussions that address diverse needs.
She believes transforming the political culture in the Sahara will require a grassroots shift, starting with people’s daily lives. The movement calls for open dialogue among Saharawi communities, placing every concern on the table and listening to voices that have gone unheard for too long. Beiruk stresses that the Polisario Front’s singular perspective has limited the range of options considered, and that civil society deserves a seat at the table as the region seeks a durable peace.
Charges that MSP acts as a Moroccan front are, for Beiruk, unfounded. She contends that when the Polisario Front loses influence, critics tend to deflect blame onto Morocco. MSP began with independent funding and has grown through community support, she says, underscoring a commitment to authentic Saharawi civic action rather than external influence.
Beiruk reflects on the humanitarian situation in the refugee camps. While she has not lived there herself, she acknowledges that many relatives have endured conditions that infringe upon basic human rights. Women in particular face barriers to social and political participation and often have limited autonomy in choosing life paths, including partners. In Beiruk’s view, the camps have long tended to reflect a single political line, which has constrained personal and communal development. The focus now is on expanding possibilities for Saharawi families to live with dignity and agency, whether inside camps or in broader society.