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one top Saudi official admitted to me, “We misled you.” He explained that Saudi support for Islamic extremism started in the early 1960s as a counter to Nasserism—the socialist political ideology that came out of the thinking of Egypt’s Gamal Abdel Nasser—which threatened Saudi Arabia and led to war between the two countries along the Yemen border. This tactic allowed them to successfully contain Nasserism, and the Saudis concluded that Islamism could be a powerful tool with broader utility.

their support for extremism was a way of resisting the Soviet Union, often in cooperation with the United States, in places like Afghanistan in the 1980s

Later it was deployed against Iranian-supported Shiite movements in the geopolitical competition between the two countries.

While some allege a real conspiracy tied to Saudi meddling, most analysts believe that the entire affair was a manufactured crisis designed to distract a public enraged about the ruling monarchy’s worsening mismanagement over the past decade. The pandemic made the already-stagnant economy worse, spiking unemployment from 15 to 25 percent and raising the poverty rate from 16 to a staggering 37 percent. Fruitless promises of democratic reform from Abdullah have led nowhere. With tribal activists regularly criticizing the king—the ultimate act of transgression—the monarchy is responding not with better policies and more transparency, but by doubling down with heightened repression.

Like all autocracies, Jordan has little tolerance for popular opposition. Moreover, most of the Arab monarchies suffer from dynastic infighting. Saudi Arabia, Morocco, and Bahrain have all seen powerful hard-liners muffle dissident princes over the last decade. Kuwait’s Sabah monarchy has been rocked by coup conspiracies and succession disputes

It has surrendered much of its sovereignty with a new defense treaty—inked in January without the Jordanian public’s knowledge—giving the U.S. military such untrammeled operational rights that the entire kingdom is now cleared to become a giant U.S. base.

People in the West tend to think about oil shocks from the perspective of the consumer. They notice when prices go up. The price spikes in 1973 and 1979 triggered by boycotts by oil producers are etched in their collective consciousness, as price controls left Americans lining up for gas and European governments imposed weekend driving bans. This was more than an economic shock. The balance of power in the world economy seemed to be shifting from the developed to the developing world.

If a surge in fossil fuel prices rearranges the world economy, the effect also operates in reverse. For the vast majority of countries in the world, the decline in oil prices is a boon. Among emerging markets, Indonesia, Philippines, India, Argentina, Turkey, and South Africa all benefit, as imported fuel is a big part of their import bill. Cheaper energy will cushion the pain of the COVID-19 recession. But at the same time, and by the same token, plunging oil prices deliver a concentrated and devastating shock to the producers. By comparison with the diffuse benefit enjoyed by consumers, the producers suffer immediate immiseration.

In inflation-adjusted terms, oil prices are similar to those last seen in the 1950s, when the Persian Gulf states were little more than clients of the oil majors, the United States and the British Empire

a solar mega-project that is supposedly going to end Morocco's dependency on energy imports, provide electricity to more than a million Moroccans, and put the country on a “green path.”

The land, sold at a cheap one Moroccan dirham per square meter was clearly worth a lot more. As if things were not bad enough, the duped local population were surprised to find out that the money from the sale was not going to be handed to them, but that it would be deposited into the tribe's account at the Ministry of Interior. Additionally, the money would be used to finance development projects for the whole area. They discovered that their land sale was not a sale at all: it was simply a transfer of funds from one government agency to another.

What seems to unite all the reports and articles written about the solar plant is a deeply erroneous assumption that any move toward renewable energy is to be welcomed. And that any shift from fossil fuels, regardless of how it is carried out, will help us to avert climate chaos. One needs to say it clearly from the start: the climate crisis we are currently facing is not attributable to fossil fuels per se, but rather to their unsustainable and destructive use in order to fuel the capitalist machine. In other words, capitalism is the culprit, and if we are serious in our endeavors to tackle the climate crisis (only one facet of the multi-dimensional crisis of capitalism), we cannot elude questions of radically changing our ways of producing and distributing things, our consumption patterns and fundamental issues of equity and justice. It follows from this that a mere shift from fossil fuels to renewable energy, while remaining in the capitalist framework of commodifying and privatizing nature for the profits of the few, will not solve the problem. In fact, if we continue down this path we will only end up exacerbating, or creating another set of problems, around issues of ownership of land and natural resources.

In October 2016, lawyer Samir Sabri filed a lawsuit before the Second Circuit of the Administrative Judiciary Court, demanding that Shiite media outlets and websites be shut down in Egypt

“It is unacceptable and unreasonable to have a media platform in Egypt promoting Shiite ideology. Egypt is an Islamic state and the main source of legislation is Sharia under the constitution, which recognizes Christianity and Judaism to be monotheistic. El-Nafis is one of the news websites inciting against Saudi Arabia, Al-Azhar and the Ministry of Awqaf, where Ahmad Rasem al-Nafis attacks in his articles the Sunnis and Saudi Arabia and calls for professing the Shiite faith.”

“The Salafist leaders’ Wahhabism was behind the dissemination of extremism in Syria and Yemen. Shiite channels and websites in Egypt do not advocate extremism or renounce any ideology or doctrine. They call for dealing with the Shiites as Muslims at a time when Salafist movements claim that Shiites are non-Muslims.”

The video opens with bearded men traveling in a pickup truck, flying the black IS flag with its distinctive white calligraphy. The driver of the truck pulls up beside another car and honks for the other driver’s attention. The IS guy in the passenger seat leans out the window and asks him, in Hebrew with a comically exaggerated Arabic accent, “Hey bro, how do you get to Jerusalem?” The driver of the car shouts back (in Israeli Hebrew), “Take a left!” Then there’s the slogan, in red Hebrew letters emblazoned on a gray, bullet-marked background: “THE LEFT WILL SURRENDER TO TERROR.” One of the IS guys fires celebratory bullets skyward and the driver peels off, ostensibly in the direction of Jerusalem, as they all shout exultantly in Arabic, “Shukran, ya ward!” (“Thanks, bro!”). The camera pans briefly to the rear of the truck to focus on a popular Israeli bumper sticker that reads, “Anyone but Bibi.” The tagline: “It’s us, or them. Only the Likud. Only Netanyahu.” The snatch of Arabic rap lyrics is excerpted from a song by an Amman-based Palestinian group called Torabyeh: “I want to be buried in the same cemetery that my grandfather was buried in. And since my childhood I’ve been dreaming to be a soldier and as time passed I discovered who I want to belong to: Mahmoud Abbas, Fatah, Hamas or…Jabha …”

Netanyahu has for years been promoting his message about the threat to Israeli security posed by Islamic extremism, never missing an opportunity to list Hamas along with the Islamic State, Al Qaeda, Boko Haram and even Fatah, mixing them all up so that the average Israeli Jew reflexively associates Arabs and Islam with terror. Like all accomplished populists, he understands the power of repeating a mendacious slogan, and he is an expert at exploiting popular fears and racism.

The popular Israeli narrative is so reactionary and confused these days, that if one were to walk the streets asking average citizens if there was a difference between Fatah and Al Qaeda, most people would be hard-pressed to answer coherently. Go ahead and try to explain to an Israeli audience that Hamas is a small offshoot of Egypt’s Muslim Brotherhood, that it is basically a technocratic political party, that it is extremely unpopular in Gaza and that it has nothing to do with expansionist jihadism. Try telling people that if Israel would lift the siege on Gaza, disgruntled Palestinians in Gaza would probably kick Hamas out of power immediately. Just try. The best you can hope for is that you’d be told that you’re a traitor who should go live in Gaza.

Syrians have shown relentless ingenuity in adapting to every stage of a horrendous conflict, salvaging remnants of dignity, solidarity and vitality amid nightmarish circumstances

The decimation of Syria’s male population represents, arguably, the most fundamental shift in the country’s social fabric. As a generation of men has been pared down by death, disability, forced displacement and disappearance, those who remain have largely been sucked into a violent and corrupting system centered around armed factions

80 of the village’s men have been killed and 130 wounded—amounting to a third of the male population aged 18-50. The remaining two-thirds have overwhelmingly been absorbed into the army or militias

Like Western investors, the kingdom’s elites are uncertain about what the new order means for the country’s economy. The new Saudi leadership has indeed created new opportunities, but many of the deep structural barriers to diversification remain unchanged. The bulk of the public sector remains bloated by patronage employment, the private sector is still dominated by cheap foreign labor, and private economic activity remains deeply dependent on state spending. Addressing these challenges could take a generation — and it will require patience, creativity, and a clearer sense of priorities.

While a band of Al Saud brothers used to rule collectively with the king as a figurehead, decision-making has now become centralized under one man

ruthlessness and willingness to take risks radically at odds with the cautious and consensual political culture of the Al Saud clan

Using a leaked database from 2016 on Islamic State recruits, we were able to geographically locate where almost 600 recruits originated from in Tunisia—one of the highest exporters of foreign fighters to Syria. We then used socio-economic data from Tunisian delegations (the equivalent of a district or a county—the smallest geographic unit that could be measured) to try to find what was driving foreign fighters to go to Syria. Surprisingly, our research suggests that absolute indicators of well-being, which are intuitively linked to terrorism by many policymakers, are not related to a higher probability of joining a violent extremist group.

higher rates of radicalization seem to be linked to relative deprivation—the perception of being disadvantaged or not achieving the expectations one feels entitled to. This builds on previous research including Ted Robert Gurr’s seminal book, Why Men Rebel, and supports the conclusions of recent work such as Kartika Bhatia and Hafez Ghanem’s study on the linkage between economic development and violent extremism across the Middle East

districts with high levels of unemployment among university-educated men produced higher numbers of men joining violent extremist groups

once a political system is based on a religion, it is almost impossible to define the citizens who do not follow that religion as “first class.” In Iran and Iraq, rising legal and political influence of Shiism has led the discrimination against Sunni citizens, and in Pakistan and Egypt the opposite has happened, to a certain extent. Moreover, several Christian and non-Muslim minorities have faced discrimination by various means, including apostasy and blasphemy laws, in Sudan and Malaysia, among other cases.

Truly maintaining equal citizenship to all regardless of their religious identities is crucial for Muslim-majority countries to achieve democratization, consolidate the rule of law, and end sectarian and religious tensions.

equal citizenship in Muslim-majority countries will empower those who defend rights of Muslim minorities facing persecution and even ethnic cleansing in such cases as China, India, and Myanmar, and experiencing Islamophobia in western countries. By maintaining the rights of their own minorities, Muslim-majority countries may gain stronger moral and legal grounds to defend rights of Muslim minorities at the global level.

Inside the prisons of Egypt and other Arab and Muslim countries, a ferocious competition has erupted between radical militants and more established political Islamists over fresh recruits. ISIS is often muscling out more peaceful groups for influence and loyalists among the mostly young men tossed into cramped cells for months or years.

Some inmates are subjected to torture and deprivation, despite having committed no or minimal crimes, fueling anger that researchers have long feared breeds extremism in Arab jails.

The political dynamics inside Arab detention centers have ramifications far beyond the prison walls. Jails in the Middle East have long forged radical extremists, including the Egyptian intellectual godfather of Islamic extremism, Sayyid Qutb, and the founder of al-Qaeda, Ayman al-Zawahiri, as well as Abu Musab al-Zarqawi, the Jordanian ex-convict whose al-Qaeda in Iraq later morphed into ISIS. Alleged ISIS supporters find prisons to be fertile soil, especially in brutal Arab regimes like Egypt. There are numerous signs ISIS has begun using prisons that are intended to confine them and limit their activities to expand their influence and even plan operations. Egyptian authorities and activists believe former prisoners recruited by ISIS in jail were behind suicide bombings of churches in Cairo in December and on Palm Sunday this year in Alexandria and Tanta.

The ban on the Ülkü Ocaklari (Idealist Hearths), also known by the moniker “Gray Wolves,” is framed by various national parliaments as a crackdown on Turkish far-right extremism. In its annual Turkey report released last month, the European Parliament urged the EU and its member states to consider adding the Gray Wolves to the EU terrorist list and to ban their associations. This constitutes the first official bid to link the organization to terrorism. Firing back a rapid denunciation, Turkish Foreign Ministry spokesperson Tanju Bilgiç described the Gray Wolves as part of “a legal movement, which is associated with a long-established political party in Turkey.”

The Ülkücü movement is the outgrowth of the far-right Nationalist Action Party (which later became the Nationalist Movement Party, MHP) led by the party chairperson Devlet Bahçeli, a seasoned politician who has commanded do-or-die loyalty among the party’s rank and file since taking over from Alparslan Turkes after his death in 1997. The Idealist Hearths or Gray Wolves began as the party’s youth movement in the 1960s but gained notoriety for its daredevil brand of Turkish nationalism and nefarious role in armed violence in the Cold War modus operandi of the 1970s and 1980s that targeted so-called internal enemies in the murky underworld of the Turkish “deep state.” Among the more notorious members of the Gray Wolves is Mehmet Ali Ağca, the gunman behind the assassination attempt 40 years ago against Pope John Paul II, said to be “in revenge” for an attack on the Grand Mosque of Mecca.

Legend, folklore, and a romanticized history of conquest and victory are central to the Ülkücü worldview, not unlike other ideologically organized movements elsewhere. In Turkic mythology, a gray wolf in pre-Islamic times led ancient Turkish tribes out of the wilderness of Central Asia, where they had been trapped for centuries following military defeat, and into salvation.

Millions of people are being pushed towards hunger by the coronavirus pandemic, which could end up killing more people through lack of food than from the illness itself, Oxfam has warned.

Closed borders, curfews and travel restrictions have disrupted food supplies and incomes in already fragile countries, forcing an extra million people closer to famine in Afghanistan and heightening the humanitarian disaster in Yemen, where two-thirds already live in hunger.

Oxfam said that up to 12,000 people could die from hunger every day globally – 2,000 more than died from Covid-19 each day in April

Israel’s approach toward the crisis, which has been marked by the redeployment of surveillance technology that had been previously dedicated to counterterrorism efforts toward tracking the pandemic

By mid-March, as the coronavirus spread through the country, the Israeli government invoked emergency powers to begin using cellphone tracking data to retrace the movements of those believed to be infected. The government used this data to order quarantines on individuals through contact tracing

the government turned to the Israel’s internal security agency, the Shin Bet (better known these days in Israel by the acronym Shabak) —to use its vast database of cellphone tracking data to map the outbreak.

the motorcycle-riding, leftist, feminist, pro-LGBTQ Canan Kaftancioglu, Istanbul district head for the Republican People’s Party (CHP).

Kaftancioglu is widely recognized at home as a key factor in her party’s success battling President Recep Tayyip Erdogan. She is both a public iconoclast and a tireless behind-the-scenes worker—and at 48 years old, a symbol of generational change in a party traditionally dominated by older men. Her style of politics is an implicit rejection of the nationalist faction of her own party

Since becoming Istanbul district head 2018, she’s poured energy into teaming up with other opposition parties, mobilizing young professionals, and developing a new approach—grassroots in organization, conciliatory in tone—to win over segments of the population that had previously often been ignored by the party.

A new analysis published Wednesday in the journal Nature shows that the Hittites endured three consecutive years of extreme drought right around the time that the empire fell. Such severe water shortages may have doomed the massive farms at the heart of the Hittite economy, leading to famine, economic turmoil and ultimately political upheaval, researchers say.

n accumulating field of research linking the fall of civilizations to abrupt shifts in Earth’s climate. In the ruins of ancient Egypt, Stone Age China, the Roman Empire, Indigenous American cities and countless other locations, experts have uncovered evidence of how floods, droughts and famines can alter the course of human history, pushing societies to die out or transform.

It underscores the peril of increasingly frequent and severe climate disasters. But it also points to strategies that might make communities more resilient: cultivating diverse economies, minimizing environmental impacts, developing cities in more sustainable ways.

before the 20th century, Arabs and Muslims never used shudhudh jinsi to describe homosexuality. For more than a millennium, many learned elites, including religious scholars, linguists and poets, discussed all kinds of sexual relations, including what they called “liwat” and “sihaq” (which refer to male and female sexual acts respectively), that were close to our modern understanding of homosexuality, without using terms like deviant, abnormal or unnatural

When it was first introduced in Arabic in the early 20th century, shudhudh did not exclusively mean homosexuality. Instead, it was more of a scientific and medical category and included a wide range of sexual activities deemed “deviant,” like masturbation, sadism, masochism, fetishism, etc. And contrary to what opponents of homosexuality often claim, mithlyah is not a recent translation of homosexuality that aimed to replace the term shudhudh and normalize homosexuality. Rather, it was the original term that earlier Arab translators chose for homosexuality, coined at the same time as the term shudhudh and within the same movement of translating modern European psychological and sexologist literature. It then took more than three decades for shudhudh to become a synonym of homosexuality and the favorite term in the anti-homosexuality Arab discourse.

(The Quran uses different words when referring to the condemned deeds of Lut’s people: “fahisha,” or obscenity, and “khaba’ith,” or lewdness. Both terms encompass acts beyond same-sex sexual relations, such as highway robbery and dealing in unspecified dishonorable or shameful acts in their assembly.)