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International Relations
The Mutawakkilite Kingdom of Yemen took part in various international pacts and treaties during the course of its existence.

The Italo-Yemeni Treaty of 1926 was a treaty between the Kingdom of Italy and the Mutawakkilite Kingdom of Yemen. This treaty was a “friendship treaty” in which Italy acknowledges Imam Yahya Muhammed Hamid ed-Din as the King of Yemen, as well as his claims to Aden.

In May 1934, the Treaty of Ta’if was signed between Yemen and Saudi Arabia. Along with the treaty, ‘permanent’ boundaries were set over the contested borders of the coastal regions of Najran, Jizan, and Asir. The treaty also offered a regime to improve mutual relations, especially about the Saudi-Yemeni war, permanent peace, and reciprocal recognition. Shortly after the establishment of the treaty, there arose disagreement over the treaty and it became a matter of dispute between the two states and the North Yemen declared their dismissal of the treaty in 1962.

The Pact of the Arab League was a pact between Egyp, Iraq, Lebanon, Saudi Arabia, Syria, Transjordan, and Yemen made on March 22 in 1945. The pact served to strengthen the relations between the Arab states, with high emphasis on respecting each state’s independence and sovereignty.

On 30 September 1947 Yemen became a member of the United Nations, and Democratic Yemen became a member on 14 December 1967. Since 22 May 1990 these countries unified and have been represented as one member, carrying the name ‘Yemen’.

Yemen entered a defensive pact with Egypt and Syria in April 1956, which was intended as a defensive tool to protect themselves against republican agitation. The pact ensured that republicans were prevented of any support from the Egyptian president Nasser, given that Yemen was allied with the UAR. This pact only lasted three years.

Social Structure
The social structure of the Mutawakkilite Kingdom used to be mainly agricultural based. Around 85 percent of the population lived directly of agricultural winnings and it was thus the base of the economy. The relationships between the Imam and the population differed in the distinct regions of the Kingdom. There can be made a distinction in about four regions.

The Central Highlands was the most dense populated region in Yemen and the most of the state’s crops were grown in this region with primitive but effective tools. The Yemeni living in the highlands only held the government accountable for the safety of their trade routes, but for further means they relied on the local ulama. Most of the population was converted to Zaydism and accepted the combined leadership of politics and spirituality and had a favoured position towards the Shāfiʿī living in the south. The highlanders were also advantaged because Sana’a is located in the highlands, which made the government and ruler easy accessible.

The Tihama region is located in the south of Yemen, and its population was thoroughly Sunni. The region was directly connected to the highlands due to its coastal location and the trade routes. The people living in the Tihama had relatively much international contacts compared to the highlanders. After the end of WWI, there was a conflict between the Zaraniq and the Quhra to conquest strategic places in the port areas. Both tribes sought their sovereignty through intrigue and violence. Eventually the British stayed in power in the until Yahya seized the Tihama region in 1925, which was opposed especially by the Zaraniq but ultimately did not cause significant problems for the national government.

The North-East region was largely inhabited by Zaidi and it took almost fourteen years for the Imam to get authority. Since the first years of the regime, there was already very little national and Zaidi loyalty due to the absence of the Imam. But upon arrival, the Imam devoted much effort to fulfil his duty and maintain his hierarchical authority.

The Urban regions were all ‘elite’ people lived or came from. The most important feature of this region was the inherited sayyid aristocracy, among which the royal family belonged. The faith they got ascribed caused the urban communities to have a superior status in the Kingdom. The urban communities were generally very wealthy and their status gave them also a stake in the political order. The communities were mainly Zaidi Muslim and few Sunni communities also lived in the urban regions. The Sunni often worked as tradesmen or merchants and they were excluded from government posts or any sorts of power.