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some members of Egypt's sometimes-raucous, often rumor-heavy media have been playing highly offensive clips from the highly offensive film, stressing its U.S. and Coptic connections

an American-Coptic plot

it appears to compare Mohammed to a goat and Muslims, according to one translation, to "child-lovers."

The movie, like Terry Jones himself and his earlier Koran-burning stunt, have received attention far beyond their reach, which would be modest if not for obsessively outraged media. And yet, here the movie is, not just offending apparently significant numbers of people, but producing real-world damage. That damage is apparently limited to one American flag (CNN at one point reported that it had been torn, rumors continue to circulate that it was burned) and presumably the evenings of the U.S. embassy staff, but the U.S.-Egypt relationship is tense enough, and Muslim-Coptic mistrust has already produced scant but horrifying violence against the Christian minority. That doesn't mean this incident will become anything more than a bizarre moment of cross-cultural misunderstanding (the protesters seem to assume that, as in Egypt, movies must secure the state's approval), but that it could go so far is yet another reminder of the tensions jsut beneath the surface in Egypt.

Egypt's Coptic Orthodox Church condemned in a statement some Copts living abroad who it said financed "the production of a film insulting the Prophet Mohammad", an Egyptian state website said. About a 10th of Egypt's 83 million people are Christian.

the greater the investment in outlandishness, the better. This is because adherence to apparently absurd beliefs means incurring costs -- surviving without electricity, for example, if you are Amish -- which help identify members who are committed to the survival of a group and cannot be lured away. The ease of identifying true believers, in turn, builds trust and galvanizes group solidarity for common defense

Religious issues motivate only a small minority of recorded wars. The Encyclopedia of Wars surveyed 1,763 violent conflicts across history; only 123 (7 percent) were religious. A BBC-sponsored "God and War" audit, which evaluated major conflicts over 3,500 years and rated them on a 0-to-5 scale for religious motivation (Punic Wars = 0, Crusades = 5), found that more than 60 percent had no religious motivation. Less than 7 percent earned a rating greater than 3. There was little religious motivation for the internecine Russian and Chinese conflicts or the world wars responsible for history's most lethal century of international bloodshed.

Although this sacralization of initially secular issues confounds standard "business-like" negotiation tactics, my work with political scientist Robert Axelrod interviewing political leaders in the Middle East and elsewhere indicates that strong symbolic gestures (sincere apologies, demonstrating respect for the other's values) generate surprising flexibility, even among militants, and may enable subsequent material negotiations. Thus, we find that Palestinian leaders and their supporting populations are generally willing to accept Israeli offers of economic improvement only after issues of recognition are addressed. Even purely symbolic statements accompanied by no material action, such as "we recognize your suffering" or "we respect your rights in Jerusalem," diminish support for violence, including suicide terrorism. This is particularly promising because symbolic gestures tied to religious notions that are open to interpretation might potentially be reframed without compromising their absolute "truth."

seemingly contrary evidence rarely undermines religious belief, especially among groups welded by ritualized sacrifice in the face of outside threats

the same logic that makes religious and sacred beliefs more likely to endure can make them impervious to compromise. Based on interviews, experiments, and surveys with Palestinians, Israelis, Indonesians, Indians, Afghans, and Iranians, my research with psychologists Jeremy Ginges, Douglas Medin, and others demonstrates that offering people material incentives (large amounts of money, guarantees for a life free of political violence) to compromise sacred values can backfire, increasing stated willingness to use violence. Such backfire effects occur both for convictions with clear religious investment (Jerusalem, sharia law) and for those that are at least initially nonreligious (Iran's right to a nuclear capability, Palestinian refugees' right of return).

studies by behavioral economist Joseph Henrich and colleagues on contemporary foragers, farmers, and herders show that professing a world religion is correlated with greater fairness toward passing strangers. This research helps explain what's going on in sub-Saharan Africa, where Islam is spreading rapidly. In Rwanda, for example, people began converting to Islam in droves after Muslims systematically risked their lives to protect Christians and animists from genocide when few others cared.

When competing interests are framed in terms of religious and sacred values, conflict may persist for decades, even centuries. Disputes over otherwise mundane phenomena then become existential struggles, as when land becomes "Holy Land." Secular issues become sacralized and nonnegotiable, regardless of material rewards or punishments. In a multiyear study, our research group found that Palestinian adolescents who perceived strong threats to their communities and were highly involved in religious ritual were most likely to see political issues, like the right of refugees to return to homes in Israel, as absolute moral imperatives. These individuals were thus opposed to compromise, regardless of the costs. It turns out there may be a neurological component to such behavior: Our work with Gregory Berns and his neuroeconomics team suggests that such values are processed in the brain as duties rather than utilitarian calculations; neuroimaging reveals that violations of sacred values trigger emotional responses consistent with sentiments of moral outrage.

research in India, Mexico, Britain, Russia, and Indonesia indicates that greater participation in religious ritual in large-scale societies is associated with greater parochial altruism -- that is, willingness to sacrifice for one's own group, such as Muslims or Christians, but not for outsiders -- and, in relevant contexts, support for suicide attacks. This dynamic is behind the paradoxical reality that the world finds itself in today: Modern global multiculturalism is increasingly challenged by fundamentalist movements aimed at reviving group loyalty through greater ritual commitments to ideological purity

Acknowledging the mistake, Breazile said: "We would have not bought these sights had we known they had these inscriptions on them."

Markings included "JN8:12", a reference to John 8:12: "Then spake Jesus again unto them, saying, 'I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life," according to the King James version of the Bible.

The Trijicon Reflex sight is stamped with 2COR4:6, a reference to part of the second letter of Paul to the Corinthians: "For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ," the King James version reads.

a Jewish group known as the Sicarii, who violently opposed Roman rule and killed fellow Jews they saw as collaborators. They were reputed to have committed mass suicide under siege at the mountain redoubt of Masada in 73 CE

In 657 CE, the new religion of Islam experienced its first outbreak of extremism, a sect known as the Kharijites, who are remembered for their zealous beliefs and brutal violence against Muslims who they believed had strayed from the true path

Christianity was not immune to these dynamics either, at times launching crusades and inquisitions to violently root out sectarians and unbelievers they viewed as “infidels”. One of these, the Albigensian Crusade of the 13th century, wiped out a deviant Christian sect in France known as the Cathars. Legend (possibly apocryphal) holds that the commander of the Roman Catholic forces uttered a Latin phrase that is remembered today, somewhat altered in translation, as “Kill them all and let God sort them out”. Whether the words were said or not, the massacre of Beziers in 1209 killed 20,000 Cathars, and by the end of the Crusade the entire sect had been slaughtered.

As some Spaniards expressed horror at the enslavement and extermination of indigenous people in the Americas, intellectuals of the day crafted racial and ideological arguments to excuse and even justify these horrors, arguing that the natural superiority of Spaniards justified the enslavement of the continent’s indigenous residents, “in whom you will scarcely find any vestiges of humanness”. These justifications were understood by 19th-century thinkers as one link in the chain that led to the American adoption of racial slavery – one of history’s most egregious and shameful extremist practices, which victimised millions of people of African descent over the course of hundreds of years.

The Nazis killed six million Jewish people during their time in power, and millions of others, including disabled people, LGBTQ people and Soviet, Serbian, Roma and Polish civilians. Although the Nazis were defeated, their legacy lives on today in the form of (at least) dozens of neo-Nazi groups around the world

The 1980s gave rise to modern jihadist extremism: the mobile, transnational movement significantly spearheaded by al Qaeda which raised the issue of violent extremism to a global priority in 2001 on September 11; it was elevated still further by the rise of ISIS in the 2010s. Today, thousands of jihadist extremists take part in violent activities all over the globe, from terrorism to insurgency. The same period has seen a resurgence of white nationalism and white supremacy in the United States and Europe, many of whom focus on Muslims as their chief enemy, pointing to the depravities of jihadism as part of their justification for their hate. But it’s not only white extremists who are targeting Muslims. In Myanmar, a new breed of Buddhist extremists seeks to exterminate Muslim Rohingya communities. In China, ethnic Uighurs who practice Islam are being incarcerated and ‘re-educated’ in concentration camps, a fact that too rarely features in discussions of extremism.

We don’t always frame our collective memory as a history of extremism; maybe if we did, it would place current events in context

Despite the pervasive role extremism has played in history, some elements of modern life can fairly be understood as making things uniquely worse. Chief among these is the rise of globally interconnected social media networks.

Technologies that turbo-charge the transmission of ideology have a disproportionate effect on the spread of extremist ideas

In addition to helping the supply-side of extremism, social media and other online technologies also empower demand. Before the internet, it was harder for curious people and potential recruits to find information about extremist groups and make contact with their members. Now, anyone with a keyboard can quickly seek out extremist texts and even make contact with extremist recruiters

Extremist movements eventually fall, even if it takes hundreds of years.

We may never banish extremism from the human experience, but we can save lives and preserve societies by managing and understanding it.

In his autobiography, Lloyd George reportedly wrote that the Balfour Declaration was offered to Weizmann, who became a British citizen, as a reward for his contribution to the war effort

"Should Palestine fall within the British sphere of influence, and should Britain encourage a Jewish settlement there, as a British dependency, we could have in 20 to 30 years a million Jews out there - perhaps more; they would develop the country, bring back civilization to it and form a very effective guard for the Suez Canal."

In his memoirs, Lloyd George listed a multitude of reasons as to why he supported Zionism, including a desire to attract Jewish financial resources, Christian Zionist beliefs, the Jewish lobby in Britain, and sympathy with Jews facing anti-semitism.

Prior to serving as prime minister, Lloyd George worked closely with Theodore Herzl, the “father of political Zionism,” on the Uganda scheme - a plan to resettle the Jews in Uganda under British auspices.

Samuel presented a memorandum titled The Future of Palestine, to the British Cabinet, proposing a Jewish commonwealth, but then Prime Minister HH Asquith did not find his proposal enticing. “He thinks we might plant in this not very promising territory about three or four million European Jews” as a solution to anti-Semitism, Asquith wrote. In a revised memorandum, Samuel said the British government should enable Jewish immigration “so that in the course of time the Jewish inhabitants, grown into a majority and settled in the land, may be conceded such degree of self government”, which he said “would win for England the gratitude of the Jews throughout the world”.

, Mark Sykes’ involvement in the Balfour Declaration is often overlooked.

Sykes served as a key channel between Chaim Weizmann and his fellow Zionist activists, and the British government

convinced that a Jewish settlement in Palestine would ensure British imperial interests and minimise French influence there

treaty

the Cambon Letter. The letter, addressed from Jules Cambon, the secretary-general of the French foreign ministry, to Sokolow, expressed the French government’s sympathy towards “Jewish colonization in Palestine”.

said to be the first Jewish Cabinet minister in England in 1909

With the IRGC’s profile expected to rise amid the tensions with the U.S., Alavi’s role as a principal troubleshooter for Khamenei and Rouhani — who have their own significant differences — is only expected to grow. The best way to check the IRGC’s legitimacy? Demonstrate that the government intelligence forces are adept at tackling the U.S.

Some professionals in the intelligence business who have scrutinized Alavi closely find him “an ordinary cleric.” “Either he conceals his smarts associated with a professional intelligence boss or he is a simple religious preacher in the wrong job,” says a diplomat who met him years ago and asked not to be identified for fear of reprisals.

Contrary to the common view in the West, Iran is a noisy democracy where Rouhani can be chased by aggressive reporters during press conferences in Tehran. Normally, the criticism against government ministers is sharp, but much has changed since the U.S. withdrew from the nuclear deal Tehran negotiated with global powers, which had promised sanctions relief in return for curbs on Iran’s nuclear program. Now dissent is seen as subversion

Rouhani, who came in on the platform plank of signing the nuclear deal and reviving the battered economy, suddenly has to compete with fundamentalists, and that means turning Iran into a police state. “Iranian intelligence is very good. No intrusion by a foreign agency lasts beyond 24 hours,” claims an intelligence source who requested anonymity for fear of retaliation.

This may be particularly painful to Palestinians in Bethlehem, where 70 percent of the economy is derived from tourism and 9 out of 10 industry workers are Christians.

the immediate cause for the dispatch of the Marines: a coup d’etat in Baghdad on July 14. The pro-American King Faisal II had been brutally murdered in the coup, and his government was swept away. In Jordan, then federated with Iraq, Eisenhower said a “highly organized plot to overthrow the lawful government” of King Hussein had been discovered. Actually, the Central Intelligence Agency had foiled the plot several weeks before.

said President Chamoun had requested American military intervention to stop “civil strife actively fomented by Soviet and Cairo broadcasts.” It was the only time in the speech that Eisenhower even alluded to what had him really worried that day: the rising political power in the Arab world of Egypt’s charismatic young President Gamal Abdel Nasser and his Arab nationalist movement.

It was a less than candid explanation for sending in the Marines. Eisenhower made no mention of the fact that Chamoun was illegally seeking a second term and even claimed Chamoun did not seek reelection. The focus was entirely on Russia and the Cold War, an issue far more Americans understood than the intricate politics of Lebanon or the Arab world.

Nasser, meanwhile, was in Yugoslavia visiting the communist government there. Within hours of Eisenhower’s speech, he flew to Moscow. Both Nasser and his host Nikita Khrushchev agreed that they had no warning of the coup in Baghdad or knew anything about the coup plotters, according to recently declassified Soviet documents. Both agreed that the Iraqi coup was the most important development in the Middle East and the American intervention in Lebanon was a sideshow.

Nasser was, in the summer of 1958, at the pinnacle of his political career and power. Ironically, he had started his political rise very much as a protégé of the Americans.

The British had been completely surprised by the coup in Egypt, but the CIA was not — it had detected the signs of change coming. The agency moved quickly after to coup to establish contact with Nasser.  The point man for the CIA was the legendary Kermit “Kim” Roosevelt, a scion of the Roosevelt family born in Argentina. Kim had visited Cairo before the coup and set up contact with the Free Officers who would carry it out. In October 1952, he returned to Cairo as chief of the CIA’s Near East Division and met with Nasser at the famous Mena House Hotel near the pyramids. Each was impressed by the other and they agreed to a clandestine relationship.

Roosevelt led the CIA operation that overthrew a democratically elected government in Iran and restored the Shah to his throne in 1953, immediately making him the darling of both Dulles and Eisenhower.

Washington agreed to encourage the British to give up their Suez Canal base. British Prime Minister Winston Churchill was initially reluctant, but the U.K.’s huge debts from the world wars compelled him to make a deal and the British army agreed to leave Egypt in 1954. Roosevelt had been active behind the scenes in facilitating the deal.

The CIA gave Nasser a few million dollars, far short of what he wanted, to buy arms. Instead, he used it to build a large transmitter for the Egyptian radio program the “Voice of the Arabs” and broadcast his Arabist and anti-colonialist message to the region. Word spread about the source of the money for the tower, and it was nicknamed “Roosevelt’s Erection.”

Nasser took a decisive step when he arranged a large arms purchase from the Soviet Union’s client state Czechoslovakia in 1955. This alarmed the Cold Warriors in the West, especially John Foster Dulles, who saw the arms deal as the first significant penetration of the Middle East by Russia. It also alarmed the British and French, who saw Nasser’s growing stature as a threat to their remaining colonies and protectorates in the region such as Aden (part of modern-day Yemen), Algeria, Jordan, and Iraq.

Eisenhower opposed the 1956 tripartite invasion of Egypt by Britain, France, and Israel, seeing it as a throwback to imperialism, but the crisis did not improve the American relationship with Nasser.

Nasser’s intelligence agents unveiled a Saudi-funded plot to assassinate him, severely embarrassing King Saud, the man Eisenhower hoped would be a pro-American alternative to Egypt for the Arab public

The July 14 coup in Baghdad was a complete shock. A brigade of troops was scheduled to pass through the capital en route to Jordan to help back King Hussein against the threat posed by Nasser. Instead, as it entered the capital, it turned on the monarchy. The rebels surrounded the royal palace, and when it surrendered, the king and regent were shot to death. It was a bloody affair. The tanks of the coup-makers were covered with pictures of Nasser, and the crowds that cheered the Iraqi monarchy’s demise also screamed for Gamal Abdel Nasser. The military leaders of the coup said very little.

Lebanon’s Chamoun was already asking for American troops, and Jordan was acutely vulnerable. “If the Iraq coup succeeds it seems almost inevitable that it will set up a chain reaction that will doom the pro-West governments of Lebanon and Jordan and Saudi Arabia, and raise grave problems for Turkey and Iran.” Israel, Dulles predicted, would take over the West Bank and East Jerusalem “if Jordan falls to Nasser.” The entire Middle East — or at least its Arab components — might fall to Nasser, in his view. Russia would be the beneficiary.

At risk was a devastating defeat in the Cold War

the British government decided to send paratroopers to Amman to help steady the remnant of the Hashemite monarchy still in power there.

Ike was lucky in the end. His diplomats and generals on the scene in Beirut found a diplomatic way to avoid conflict and prevent the worst. The nuclear weapons were never shipped from Germany to the Mediterranean. After a period of political negotiations, Chamoun was pressured to stand down as president, and the civil war ended.

The return of the Marines to Beirut in 1982, for example, ended in a catastrophic truck bombing of their barracks that killed 241 soldiers. The wars in Iraq have now seemingly become endless. The region itself is constantly in turmoil, with terrorist attacks in many of its capital cities an all too routine atrocity.

LAF pride and capabilities, both linked to years of sustained U.S. support, endanger Hezbollah’s “resistance” narrative.

For years, Iranian and Syrian interests and tactics in Lebanon have largely coincided: They seek to discredit and divide the so-called “March 14” movement that emerged against Damascus and Tehran in the aftermath of the murder of former Prime Minister Rafiq Hariri in 2005; “resist” U.S. and French efforts to bolster’s Lebanon’s sovereignty and independence; and use Lebanon to threaten Israel.

Hezbollah has expanded its influence in, and in some cases control over, Lebanon’s domestic institutions via its 2006 memorandum of understanding with the Free Patriotic Movement (FPM), a Christian party.

Since 2006, Aoun and his son-in-law, Foreign Minister Gebran Bassile, have been reliable fronts for Hezbollah’s and thus Iran’s interests in Lebanon

gives both Damascus and Tehran the gift of a unifying message to the Lebanese about America’s unreliability as a partner.

The value of Hezbollah’s FPM-provided Christian veneer has declined precipitously, with Bassile now a favorite target of the protesters as a symbol of everything that ails Lebanon

it would not be the first time that regional actors used Lebanon as the theater for their competition

Two Lebanese politicians speculated about a connection to what is happening in the Alawite regions of Syria, where Bashar al-Assad may view Iranian influence and Shia proselytizing as a threat to his secular, Alawite base

Assad, who would have considered Hezbollah a junior partner during the pre-2005 Syrian occupation of Lebanon, may also resent the current strength and presence of Hezbollah in Syria: Who’s the junior partner now? How much control can Assad exert over Hezbollah inside Syria? Given that Assad still needs Iran’s and Hezbollah’s help in Syria, he can, according to this theory, use Lebanon to send a message.

The presumed candidacy of Lebanese Army Commander Joseph Aoun, with his enhanced credibility for independence, would be more aligned with the sentiments of the street. But the Lebanese president is elected by parliament, not the people. While the current Lebanese parliament reflects the very establishment that the protesters wish to topple, one hopes that the members of parliament will think about protesters’ views if they are put in a position as to whether to choose between Damascus, Tehran, or their own Lebanese constituents.

There’s an argument for the United States maintaining a low profile, to undercut Nasrallah’s predictable arguments about a U.S. conspiracy, and a guiding principle should always be “do no harm” when trends emerge that are clearly in U.S. interests. Instead, the White House suspension of security assistance at this of all times, gives Damascus’ and Tehran’s Lebanese allies a message around which to re-unite: that the United States is an unreliable partner and that the LAF will not get needed assistance, meaning Hezbollah’s arsenal remains essential to Lebanon’s security. American officials who are seeking to promote U.S. interests in Lebanon face a strange set of bedfellows — Iran, Syria, Hezbollah, and apparently the White House — and face the difficult task of pushing back against all four.

“All of us who played a major role in fighting ISIS, we all have a part in this victory.”

In their experiment in self-rule, she said, they sought to bring people together, including religious and ethnic minorities.

“We have been fighting ISIS for seven years, and we were trying to build community in the newly liberated areas,” she said. “We tried to create a strong society and for all the people who lived under ISIS control, including religious minorities and all the ethnic groups.” I had seen it for myself in a year’s worth of interviews with Christian young women in Hassekeh, and Arab young women I met in the towns of Raqqa, Tabqa and Manbij since 2017 — women who had lived under ISIS, and who took on roles in the governance that came next. It is not that it was perfect, but it constituted fragile progress, and they took their part to make it better and to make it enduring.

“We will continue our resistance and our struggle against these people and these ideas.”

Among the 1930s cultural and intellectual figures given place of pride are Albert Einstein, Pablo Picasso and John Steinbeck. Guernica is reproduced in an inset about Picasso, illustrating the artist’s hatred of war. (47) A lengthy excerpt from the Grapes of Wrath concludes with Steinbeck’s denunciation of depression-era America: “And money that might have gone to wages went for gas, for guns, for agents and spies, for blacklists, for drilling. On the highways the people moved like ants and searched for work, for food. And the anger began to ferment.”

The book places added emphasis on the harsh terms imposed on Germany at Versailles. Prefiguring the later treatment of Al Qaeda terrorism, the intention appears not so much to justify Nazism, but rather to present injustice as the causal force behind violence and cruelty in world politics.

the Holocaust instead appears here as one among several examples of Western barbarity

The foundation of the UN is immediately followed by a discussion of Israel under the heading “Imperial Powers in the Remaking of the Middle East.” (80-81) The Palestine problem, students learn, is the principal cause of conflict in the region. It began when the Ottoman Empire, “the biggest obstacle to the foundation of a Jewish state,” grew weak, leading to the creation of Israel.

Next comes a discussion of the post-war financial order and the International Monetary Fund. Students learn that “the IMF’s standard formula, which recommends austerity policies for countries in economic crises, generally results in failure, chaos and social unrest.” (81-83) An excerpt, which students are then asked to discuss, explains how the IMF prescribes different policies for developed and developing countries.

only in the context of the Cold War origins of the EU does the book engage in any explicitly religious clash-of-civilizations style rhetoric. The idea of European unity is traced back to the Crusades, while a quote about the centrality of Christianity to European identity appears under a dramatic picture of Pope Francis standing with European leaders. (112) The next page states that the EU’s treatment of Turkey’s candidacy, coupled with the fact that “all the countries within it were Christian” had “raised questions” about the EU’s identity.

Early Cold War era decolonization also provides an opportunity to celebrate Atatürk’s role as an anti-imperialist hero for Muslims and the entire Third World. (122-123) “Turkey’s national struggle against imperialism in Anatolia struck the first great blow against imperialism in the 20th century,” the authors write. “Mustafa Kemal, with his role in the War of Independence and his political, economic, social and cultural revolutions after it, served as an example for underdeveloped and colonized nations.” Atatürk himself is quoted as saying, in 1922, that “what we are defending is the cause of all Eastern nations, of all oppressed nations.” Thus, the book explains that “the success of the national struggle brought joy to the entire colonized Islamic world, and served as a source of inspiration to members of other faiths.” The section ends with quotes from leaders such as Jawaharlal Nehru, Muhammad Ali Jinnah, and Habib Bourguiba about how Atatürk inspired them in their own anti-imperial struggles or was simply, in Nehru’s words, “my hero.” An accompanying graphic shows Atatürk’s image superimposed over a map with arrows pointing to all the countries, from Algeria to Indonesia, whose revolutions were supposedly influenced by Turkey’s War of Independence.

Amidst the polarization of the Erdoğan era, what is striking in this book is the authors’ efforts to weave together the conflicting strands of Turkish political history into a coherent narrative. Illustrating Ernst Renan’s argument about the role of forgetting in nation-building, this account glosses over the depth of the divisions and hostility between rival historical actors, presenting them as all working side by side toward a common national goal

Selçuk Bayraktar, the architect of Turkey’s drone program, said that as a student “I was obsessed with Noam Chomsky.” [16] During the 1980s and 90s, America sold Ankara F-16 jets and Sikorsky helicopters that were used to wage a brutal counterinsurgency campaign in southeast Anatolia. No one was more critical of this than left-wing scholars like Chomsky.[17] Now, Ankara is selling Bayraktar drones to Ethiopia, where they are being used to kill civilians and destroy schools in another violent civil war.

The narrative of national independence also helps smooth over Turkey’s Cold War domestic divides. Students are introduced to the ‘68 Generation and left-wing leaders likes Deniz Gezmiş as anti-imperialists protesting against the U.S. Sixth Fleet in support of a fully independent Turkey. (185-186)[9] In this context, Baskin Oran’s work is again cited, this time quoting Uğur Mumcu on the role of “dark forces,” presumably the CIA, in laying the groundwork for Turkey’s 1971 coup.

The book also offers a relatively neutral treatment of political activism during the ensuing decade, suggesting that rival ideological movements were all good faith responses to the country’s challenges. On this, the authors quote Kemal Karpat: “Both right and left wing ideologies sought to develop an explanation for social phenomena and a perspective on the future. A person’s choice of one of these ideologies was generally the result of chance or circumstance.” (202) Thus the authors imply that while foreign powers provoked or exploited these movements, the individual citizens who participated in them can be given the benefit of the doubt. Interestingly, the book takes a similar approach in discussing the 2013 Gezi protests: “If various financial interests and foreign intelligence agencies had a role in the Gezi Park events, a majority of the activists were unaware of it and joined these protests of their own will.”

Turkey’s real struggle in the 21st century, as in the 20th, is against dependence on foreign technology

a book which begins with a portrait of Atatürk ends with a photo of the Bayraktar TB2.

the book’s biases are less in the realm of wild distortion and more reminiscent of those that plague ideologically infused nationalistic history education in all too many countries

its exaggerated critique of European imperialism may be no more misleading than the whitewashing still found in some European textbooks

At moments, Contemporary Turkish and World History is better aligned with recent left-leaning scholarship than the patriotic accounts many Americans grew up reading as well

Throughout the 20th century, America defined itself as the world’s premier anti-imperialist power, all while gradually reproducing many of the elements that had defined previous empires.[11] Today, it often seems that Turkey’s aspirations for great power status reflect the facets of 20th century American power it has condemned most vigorously

Turkey’s marriage of power projection and anti-colonial critique have been particularly visible – and effective – in Africa. Ankara has presented itself as an “emancipatory actor,” while providing humanitarian aid, establishing military bases, selling weapons across the continent.[13] In doing so, Turkish leaders have faced some of the same contradictions as previous emancipatory actors. In August 2020, for example, members of Mali’s military overthrew a president with whom Erdoğan enjoyed good relations. Ankara expressed its “sorrow” and “deep concern.”[14] Then, a month later, Mevlüt Çavuşoğlu became the first foreign official to meet with the country’s new military leaders. “Like a brother,” he “sincerely shared” his hopes for a smooth “transition process” back to democracy

The authors also offer a balanced treatment of the fraught domestic politics during the period from 1945 to 1960 when Turkey held its first democratic election and experienced its first coup. (138-142, 144-146) They focus their criticism on the negative impact of U.S. aid, arguing that Washington intentionally sought to make Turkey economically and politically dependent, then sponsored a coup when these efforts were threatened.

certain themes dominate Contemporary Turkish and World History. At the center of its narrative is the struggle for global hegemony, in military, economic, technological and artistic terms

in 2007 he founded Mosaic, which provides mentoring programs for young Muslims across the U.K. He also became patron of the Oxford Centre for Islamic Studies, where he gave his most famous speech, “Islam and the West” in 1993

If there is much misunderstanding in the West about the nature of Islam, there is also much ignorance about the debt our own culture and civilization owed to the Islamic world

“Islam can teach us today a way of understanding and living in the world which Christianity itself is the poorer for having lost. At the heart of Islam is its preservation of an integral view of the Universe.”

he also argues that the West needs Islam in the here and now. There does not seem to be a parallel in any other Western political figure.

the world will also get used to a Western head of state who sees Islam in quite a different light than the waves of populism across Europe and North America

our government has the ability to meaningfully push Israeli policy toward peace by leveraging military aid — and has done so under presidents including Dwight Eisenhower, Jimmy Carter, and Ronald Reagan. So long as the status quo remains unchecked, violence will continue.

In a telling sign of AIPAC’s willingness to prioritize unconditional support for the Israeli government over all else, its first-ever slate of endorsements this year includes over 100 Republicans who voted against certifying the 2020 presidential election. They have raised millions of dollars to make sure those insurrectionists keep their jobs. In addition to AIPAC endorsing Republicans who are trying to undermine our democracy, they also endorsed dozens of Democrats, including 44 members of the Congressional Progressive Caucus (CPC).

Progressive Democrats should not accept support from AIPAC, full stop. Do members of the CPC want to be connected to an organization that also endorses insurrectionists?