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ISIS has taken control over parts of regime territory in the deserts of central Syria, and slices of S.D.F.-controlled Deir ez-Zor province are witnessing a full-blown ISIS insurgency, underscoring just how central the question of governance is to the group’s appeal. But the U.S. and its allies’ focus on ideology risks ignoring why ISIS gained support in the first place. Raids and detentions, torture and execution, and governance that politically marginalizes certain groups and offers few options for justice or accountability will only build anger. It is these layers of political and social contexts that are lost in most coverage, even if they will shape Iraq and Syria for a long time to come. 

a core argument for the war depended on the idea that terrorism was, in essence, a form of religious violence

If our enemy is everywhere, we will seek allies in even the most oppressive of regimes (like Egypt and Saudi Arabia) to hunt down “terrorists,” no matter if they are gun-wielding militants or political dissidents who believe that the current state of affairs does not serve them.

If a war is a “good war,” or merely conceived of as a necessary one, it matters little why a terrorist group gained support, or how we may be inadvertently contributing to the group’s appeal. Yet, while the current approach to terrorism has been wildly successful in building a cottage industry of extremism and deradicalization experts, it has failed to rid the world of terrorists.

Massacres of Iraqi civilians, deaths of Afghan civilians by airstrikes, and indiscriminate detention and torture and rape have all happened at the hands of state security forces, including those allied with the U.S.

The Manichean framework helps absolve the West of its role and its responsibility in ending an endless conflict. “Terrorism” has become so synonymous with horrific violence that most Americans are likely unaware that the vast majority of civilian deaths in global conflicts today are caused by states, not non-state actors.

As with other battles against evil, the “killers and fanatics” necessitated the dropping of bombs, an operation that Obama’s successor continued.

If we portray certain enemies solely as existential threats, we sweep over the political conflicts unfolding in places like Iraq and Syria, and the political violence wrought upon these communities, even by those who claim to be fighting a just war.

What the Bush administration argued, and what the media accepted, was that terrorism is not a mere tactic, but a full-blown ideology — what Bush called “the heirs of all the murderous ideologies of the 20th century,” including “fascism, Nazism and totalitarianism.” In practice, this means non-state armed groups not allied with the U.S. should be understood as terrorist organizations — no matter if, like the Taliban, Hezbollah, Al Qaeda, and Hamas, they have little else in common

By and large, the media accepted the Bush administration’s framing. By 2006, public criticism of the handling of the Iraq War was mounting, but even then, few questioned the legitimacy of the war itself. In a 2009 study of media coverage after 9/11, two scholars from the University of Texas found that journalists “helped brand the policy, [then] labeled the frame as public opinion,” ultimately contributing to the acceptance of that frame as a “fact of life,” and a “larger narrative of struggle and heroism.” Journalists did not treat the War on Terror as a policy decision made by the Bush administration, but as the natural and inevitable order of things. 

mainstream media coverage of ISIS receives almost no scrutiny. But many other publications and reporters have operated on the same flawed assumptions and premises as Caliphate, ones that animated the West’s understanding of the Middle East long before ISIS gained its first foothold

decades of imperialism, like the U.S. invasion of Iraq, and Russia and Iran’s interventions, have irrevocably transformed communities in the Middle East. Similarly, though ISIS opposes the Saudi government, the Salafi-Jihadi underpinnings of the group could not have gained traction without the Kingdom’s years of effort of exporting and standardizing a particular form of Islam across the Middle East. 

the issue here isn’t just the violence — after all, Assad has also relished the torture, starvation, and murder of his citizens. Since 2011, his regime has used chemical weapons repeatedly, more than three hundred times according to one study. The critical difference is that while Assad depends on the international system for legitimacy (Russia and Iran are key supporters, and Syria remains part of the global financial system), ISIS rejects it. While Assad would prefer that the world looks away, ISIS practically begs us to stare. It aims to demoralize Western audiences, while projecting to potential recruits its vision of a new world order

In parts of the Caliphate, ISIS did promise a different model, at least nominally. In one piece of propaganda, the group declared, “The people are as equal as the teeth of a comb. There is no difference between the rich and the poor and the strong and the weak. The holder of a right has redress, and the grievance of an injured party will be answered.” In appealing to residents and new recruits, ISIS touched upon something familiar: the desire for justice, equality, and law and order in a world that has manifestly failed to deliver any. Women, too, found opportunities under ISIS. In Fallujah, they used the regime’s justice system to secure divorces, which had been more difficult under the Iraqi government.

civilians were likely to stay in ISIS-controlled territory because, among various reasons, the “quality of governance,” including “availability of electricity, cleanliness of streets, and crime rates,” was better compared to services provided by the Iraqi government

“All the locals here wonder why the U.S. coalition never came to rescue them from Assad’s machine guns, but run to fight ISIS when it took a few pieces of land,” one rebel told the Guardian. 

the current global order has left many people behind

The political scientist Austin Doctor recently conducted a study of sexual assault by 143 rebel groups around the world, from 1989 to 2011, and separately applied the results of his analysis to ISIS.  He found a correlation between the presence of foreign fighters and increased incidence of sexual violence, which suggests that the Islamic State functioned much like other rebel groups — that ISIS is not so singular as it may seem.

devoid of any political context, terms like “radicalization” and “ideology” lose meaning

how ISIS appeared in the public imagination: as a movement beyond human understanding. The only sensible answer to so inscrutable and atavistic an adversary was total war.

This frenzied interest in the U.S.’s darkly powerful new enemy lured some journalists and analysts to focus on the group full-time. It emerged as a distinct topic from the Syrian civil war, whose crowded theater was becoming difficult to explain, or the Iraq War, now a nearly-adolescent 11 years old. Soon, writers covering ISIS, what Wired called “the world’s most important beat,” developed a signature flourish, describing it not just as a terrorist organization, but as an almost supernatural threat. “It is not clear,” argued a New York Review of Books piece in 2015, “whether our culture can ever develop sufficient knowledge, rigor, imagination, and humility to grasp the phenomenon of ISIS. But for now, we should admit that we are not only horrified but baffled.”

Stories of the group’s atrocities emerged in quick succession, echoing the parade of violence ISIS was proudly broadcasting on its own channels: public executions, conscription of child soldiers, disappearances and murders of thousands, Yazidi girls sold into slavery.

by narrowly focusing on the savagery of ISIS fighters, we miss the deeper and more important story of how ISIS grew into a political force, and of how it moved not just the hearts and minds, but the physical bodies, of tens of thousands

the core issue with Caliphate isn’t just that a lying source may have misled overeager journalists. Rather, the controversy, and indeed even the proposition that a “terrorism editor” would have resolved the problem, points to a deeper flaw in the way media has long covered extremism: divorced from the local and historical contexts that have fueled its rise

After a decade of the War on Terror and chaos in the Middle East, ISIS seemed to be the ultimate testament to an enduring clash of civilizations. It is not that surprising that ISIS itself encouraged this fantastical narrative — but it is striking that our media took their word for it.

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

a project of modern coexistence that not only had to be imagined and designed, but also built

to trace how an extraordinary idea of Muslim and Christian and Jewish civic and political community rooted in secular equality went from unimaginability to ubiquity in the course of a single century, and nowhere more so than in the Arab East after 1860

subject to conflicting interpretations that valorized “real” religion and demonized sectarianism, often in contradictory and conservative modes, but also in more liberal and even radical ways

The Orientalist view of sectarianism frequently analogizes sect as “like race” and, furthermore, it assumes that sectarian differences are inherent cultural and political differences similar to race. What do you think is the relationship of sect to race?  How should race figure in the story of coexistence you relate?

the Orientalists idealize the West in order to Orientalize the East. Second, as you suggest, this view transforms religious pluralism in the Middle East into a structure of age-old monolithic antagonistic communities so that one can speak of medieval and modern Maronites, Jews, Muslims and so on as if these have been unchanging communities and as if all ideological diversity in the Middle East ultimately is reducible to religion and religious community

The religious sect is conflated with the political sect; the secular is understood to be a thin veneer that conceals the allegedly “real” and unchanging religious essence of the Middle East. This view is dangerous, misleading and tendentious.

both race and sect urgently need to be historicized and contextualized—race belongs to US (and Western) political vocabulary; sect to Arab political vocabulary. Both the notion of age-old sects and that of immutable races are ideological fictions that have been manipulated to serve power

US scholars Barbara J. Fields and Karen E. Fields have suggested we think of “racecraft” rather than “race relations” to underscore the ideological fundament of racist thinking that appears totally natural to its proponents. As I allude to in my book, so too might we think of “sectcraft” rather than sectarian or communal relations, both to underscore the ideological aspect of sectarianism and to emphasize the amount of work that goes into making sectarianism appear to be inherent, inevitable and unchangeable

the colonial dimension is crucial, and it clearly separates the US and the European period of nationalization from that of the colonized Middle East

many scholars gravitate toward using categories and experiences that emerge in the US context and apply them, sometimes indiscriminately and often very problematically, to other parts of the world. I think it is important at some level to respect the fact that in the modern Middle East, progressive scholars and laypeople, men and women belonging to different religious communities, have throughout the twentieth century typically described and conceptualized their struggles against injustice and tyranny as struggles against sectarianism and colonialism, but not necessarily as a struggle against racism.

the national polities of the post-Ottoman period in the Arab East were established by European colonial powers. These European powers massively distorted the ecumenical trajectory evident in the late Ottoman Arab East. First, they broke up the region into dependent and weak states, and second, they divided the region along explicitly sectarian lines

Tribalism, communalism and sectarianism all refer to parallel formations in Africa, South Asia and the Middle East respectively that assume an unchanging essence that separates members of a single sovereignty or putative sovereignty. They are all static ideological interpretations of pluralism, and have all, to a greater or lesser degree, been massively influenced and even in many ways formally classified and invented by Western colonial powers

why the investment in and privileging of certain epistemic categories of domination as opposed to others? The question of migrant labor illustrates how race and class and geography and history are intertwined in very specific ways—the Middle Eastern cases (whether the Gulf or in Lebanon) are indeed different from that of the history of migrant labor in the United States, which has always been implicated in settler colonialism.

One key difference, of course, between modern Western colonialism and early modern Islamic empires is that the latter, like their early modern Christian counterparts, did not pretend to uphold liberal representation, political equality or self-determination. So, temporality is one essential difference: ethnic, racist or sectarian discrimination in the Islamic empires was not justified or imagined as a benevolent burden to uplift others into an ostensibly equal level of civilization. There was no pretense of a colonial tutelage to help natives achieve independence in the fullness of time

In the Ottoman Islamic empire, there were indeed professions of Islamic superiority, notions of ethnic, tribal and religious discrimination, forms of bondage and slavery, and myriad chauvinisms and prejudices tied to kinship, geography, language, culture and ethnicity and so on, but not a notion of biological racism or the obsession with racial segregation and miscegenation that has been the hallmark of modern Western colonialism

a new and distinctive defensiveness among leading Muslim Arab intellectuals—that is, their need to defend Islam and Islamic society from missionary and colonial assault whilst also embracing or reconciling themselves to compatriotship with Arab Christians and Jews. This defensiveness persists

the great problem of scholars and governments in the West who have long instrumentalized and Orientalized discrimination against non-Muslims to suggest that there is some peculiar problem with Islam and Muslims

I think that scholars of gender and women’s history have a lot to teach us in this regard: that is Arab, Turkish, Iranian and other scholars who have explored the long history of gender discrimination—who have defied the fundamentalists—without succumbing to racist Orientalism or self-loathing

really historicize! It really is an effective antidote in the face of those who peddle in chauvinism, racism, sectarianism, tribalism and communalism

The left Kemalists shared the civilizational preferences of their Kemalist fathers, but employed such terms as “development and modernization” rather than Westernization. Due to the legacy of Kemalist nationalism and Westernization, however, they never imagined themselves as members of the Non-Aligned Movement.

The AKP deliberately distanced itself from the Milli Görüş and defined its ideology as “conservative democracy” in order to situate itself within the long-established center-right tradition, but it distinguished itself from other parties of the center right by its strong opposition to Turkey’s policies on Iraq and Israel in particular. Nonetheless, the AKP elite strove to prove its loyalty to the traditional partnership with the US and issued successive reform packages to accelerate Turkey’s accession to the EU. During its first term (2002-2007), the AKP sought to establish credibility among Turkey’s powerful allies, whose support it needed to carve out a hegemonic position for itself in Turkey against the self-appointed civilian and military guardians of the republic.

Turkey’s repositioning of itself as an independent regional power has shifted its stance vis-à-vis the EU. Erdoğan presents an image of complementarity for the EU and Turkey: “Turkey is coming to share the burden of the EU rather than being a burden for it. In order to be a global power, there must be a global vision and relations with different regions…. Turkey will be the gate of the EU opening to Asia, the Middle East and the Islamic world…. The full security of the EU passes through the full membership of Turkey.”[6] Due to its perception of enhanced strength vis-à-vis the EU, the AKP has lost its willingness to push new reforms to speed up the EU membership process, especially since 2005 when new governments in Germany and France became outspoken against Turkey’s prospective membership.

under the AKP Turkey is taking a less nationalistic position toward the Turkic and Muslim peoples of Central Asia and Russia. While Russia supplies Turkey with natural gas, Turkey has been key in securing the construction of transnational pipelines to transport Russian oil and gas to the outside world.

ogress toward normalizing relations with Armenia

The fallout of the aborted “Kurdish opening” does not augur well for the AKP’s “soft” approach to foreign policy. If Turkey is unable to resolve its Kurdish problem through peaceful means, its new outlook will lose cogency in the eyes of Western allies. For instance, critics of Turkey’s increasingly vociferous objections to Israel’s policies toward the Palestinians will question Turkey’s credibility by citing Turkey’s treatment of its Kurdish minority.

Even today, there is little serious sympathy for Iran among ordinary Turks, particularly not as compared to that shown for the Palestinians, for example. A BBC poll found that the percentage of Turks who have warm feelings for Iran is only 13 percent while sympathy for Israel is at 6 percent and that for the US under the Obama administration is at 13 percent. The clear majority of Turks, however, would be opposed to stiffer sanctions against Iran or a military strike since the US and Israel are believed to be acting in concert to achieve these ends.

Erdoğan’s motives are quite rational and material despite claims that he is ready to abandon Turkey’s traditional foreign policy for the sake of Islamic brotherhood

The AKP is also wary of siding with Iran for fear of losing the good will of Gulf Arab states and access to the mountains of petrodollars at their disposal. In fact, one of the driving motives of the AKP government is to attract these petrodollars in the form of investments in Turkey. Since the AKP’s coming to power in 2002, Gulf investment in Turkey has skyrocketed, reaching $30 billion dollars in 2008.

Erdoğan’s frequent references to the Palestinian cause are motivated by a combination of ideology and deliberate political tactics. A paternalistic inclination to protect the Palestinians is also linked to the Islamists-turned-conservative democrats’ psychological need to prove that they are still committed to their moral obligations to the umma. The political Islamists in Turkey have undergone a serious process of ideological moderation. Except for the Palestinian issue and the right of women to wear headscarves in public places, AKP cadres and other groups that adhere to Islamism are suffering from an absence of common ideological grievances. Increasing economic, cultural and political power have moved the AKP toward the center of the political spectrum as the party moves to reclaim the center-right tradition started by the Democrat Party in the 1950s. As in the Arab world, Turkish Islamists have also drifted away from the strategy of capturing central state power as a way to Islamize the country. Rather, they are increasingly positioning themselves to capture society, particularly by means of charitable and human rights associations.

Turkish TV series have found a considerable audience in the region and angered conservatives who see them as deliberate efforts to induce moral laxity among Muslims. Some scholars at the al-Azhar mosque-university, for instance, blamed the melodrama Gümüş for increasing the divorce rate in Egypt by raising the “romantic expectations of women.”

enhance Turkey’s status as a vital and autonomous player in the region

Increasing signs of multi-polarity also provide ample opportunities for the Turkish government to enhance its regional influence, which can be converted into bargaining power in its dealings with the US and the EU. As Ahmet Davutoğlu lucidly described his vision: “The new global order must be more inclusive and participatory…. Turkey will be among those active and influential actors who sit around the table to solve problems rather than watching them.”[7]

The notion that one can eradicate political violence is illusionary. Political violence has been a fixture of human history since day one and is likely to remain a fact of life. Its ebbs and flows often co-relate to economic, social and political up and down turns. In other words, counterterrorism and counternarratives will only be effective if they are embedded in far broader policies that tackle root causes. And that is where the shoe pinches. To develop policies that tackle root causes, that are inclusive and aim to ensure that at least the vast majority, if not everyone, has a stake in society, the economy and the political system involves painful decisions, revising often long-standing policies and tackling vested interests. Few politicians and bureaucrats are inclined to do so.

militants have benefitted from the fact that the world was entering a cyclical period in which populations lose confidence in political systems and leaderships. The single largest success of Osama bin Laden and subsequent militants is the fact that they were able to disrupt efforts to forge inclusive, multicultural societies, nowhere more so than first in Europe, then the United States with the rise of Donald Trump, and exploit ripple effects in Asia

what makes this cycle of lack of confidence more worrisome and goes directly to the question of the ideological challenge is how it differs from the late 1960s, the last time that we witnessed a breakdown in confidence and leadership on a global scale. The difference between then and now is that then there were all kinds of worldviews on offer: anti-authoritarianism, anarchism, socialism, communism, concepts of extra-parliamentary opposition, and in the Middle East and North Africa, Arab nationalism and Arab socialism. Today, the only thing on offer are militant interpretations of Islam and jihadism

With democracy on the defense, free market enterprise having failed significant segments of the public, and newly found legitimacy for prejudice, bias and bigotry, democratic governments are incapable of credibly projecting a dream, one that is backed up by policies that hold out realistic hope of producing results

Saudi Crown Prince Mohammed bin Salman appeared to be holding out a dream for his kingdom. But that dream increasingly is being shattered both in Yemen and at home. Autocrats in the Middle East and North Africa are about upgrading and modernizing their regimes to ensure their survival, not about real sustainable change

populists and nationalists advocating racial, ethnic and religious purity and protectionist economic policies are unlikely to fare any better

Creating a policy framework that is conducive to an environment in the Middle East, North Africa and South Asia that would favour pluralism and respect of human rights and counter the appeal of jihadism and emerging sectarian-based nationalism is not simply a question of encouraging and supporting voices in the region, first and foremost those of youth, or of revisiting assumptions of Western foreign policies and definitions of national security.  It involves fostering inclusive national identities that can accommodate ethnic, sectarian and tribal sub-identities as legitimate and fully accepted sub-identities in Middle Eastern, North African, and South Asian, as well as in Western countries. It involves changing domestic policies towards minorities, refugees and migrants

Instead of reducing the threat of political violence, the largely military effort to defeat Al Qaeda produced ever more virulent forms of jihadism as embodied by the Islamic State. It may be hard to imagine anything more brutal than the group, but it is a fair assumption that defeating the Islamic State without tackling root causes could lead to something that is even more violent and more vicious.

an approach that focuses on the immediate nature of the threat and ways to neutralize it rather than on what sparked it

Norway’s response to right-wing extremist Anders Behring Breivik’s traumatic attacks in 2011 that killed 77 people stands as a model for how societies can and should uphold concepts of pluralism and human rights. Norway refrained from declaring war on terror, treated Breivik as a common criminal, and refused to compromise on its democratic values. In doing so, Norway offered a successful example of refusing to stigmatise any one group in society by adopting inclusiveness rather than profiling and upholding the very values that autocrats and jihadists challenge

About a quarter of US adults identify as evangelical Christian, and 80 percent of them express the belief that the modern state of Israel and the “re-gathering of millions of Jewish people to Israel” are fulfilments of biblical prophecy that show the return of Jesus is drawing closer. Andrew Chesnut, professor of religious studies at Virginia Commonwealth University, argues that Christian Zionism is now the “majority theology” among white US evangelicals.

the US media and political analysts often approach the Israel lobby as if it were composed solely of Jewish supporters, whose numbers are in fact far smaller than Christian Zionists—AIPAC only boasts 100,000 members, for instance, compared to CUFI’s reported five million—and who are also deeply divided on US policy on Palestine-Israel

Not only do other lobby groups, such as CUFI, wield as much or more influence as AIPAC (financial and otherwise), but AIPAC, as MJ Rosenberg wrote in The Nation, “is not synonymous with Jews.” Of its 100,000 members, he explained, “most are Jewish but…many are evangelical (and other) Christians.”

Activists argue that while Christian Zionism may be a broadly held belief, it is not deeply held. “For most people who espouse this theology, it’s not the center of their belief,” Jonathan Brenneman, a Christian Palestinian-American activist, told me. “When people are confronted with the reality of what is going on in Palestine, the theology often falls apart.”

While the specific tenets of today’s Christian Zionism emerged in the nineteenth century, the movement’s ideological roots go back centuries, to the era during which Christianity became part of the Roman Empire under Constantine in the third century AD, stretching to the Crusades and then European colonialism—all cases in which plunder was accomplished under the cover of Christian ideology, namely the idea of the righteousness of Christian domination over non-Christian land and people

evangelist John Nelson Darby, who through missionary tours across North America popularized the end of times narrative and Jews’ role in it. In 1891, fellow preacher William Blackstone petitioned US President Benjamin Harrison to consider Jewish claims to Palestine “as their ancient home”—five years before Theodor Herzl’s call for a Jewish homeland. Subsequent influential evangelists, such as Cyrus Ingerson Scofield, preached how the first telltale sign of the world coming to an end would be Jews returning to the Holy Land. Scofield’s widely read 1909 annotated Bible proclaimed these tenets.

Falwell and fellow Christian Zionist preachers like Pat Robertson of The 700 Club emphasized the idea that God will only support the United States if the United States supports Israel. “Robertson has described hurricanes and financial prosperity in the US as related to the US position on Israel,” said Burge, “and Falwell used to say that if America backs away from supporting Israel, God will no longer bless America.”

Christian Zionism’s merging of religion and politics has been the driving force behind its more recent influence on US policy. While Trump does not purport to hold evangelical beliefs, he carefully caters to his white evangelical base, gaining their support through the US embassy move and support for Israeli annexation of the Golan Heights and the West Bank, as well as through the choice of Mike Pence as vice president.

A 2017 poll by Lifeway Research, for example, demonstrated the generational divide. Only nine percent of older respondents considered the “rebirth” of Israel in 1948 as an injustice to Palestinians, while 62 percent disagreed and 28 percent said they weren’t sure. Among younger evangelicals, nineteen percent said that Israel’s creation was an injustice to Palestinians, 34 percent disagreed, and almost half weren’t sure.

“Christian Zionism is an extremist ideology, but it’s also incredibly broadly held and is part of a larger Christian package of belief,” he said. “Most people who hold it don’t realize they’re holding really hateful beliefs; it’s very much based on ignorance and insularity.” Brenneman adds that such beliefs are rarely challenged, particularly because the mainstream media plays into them by emphasizing, among other tropes, the idea that Israel is always in grave danger from the Palestinians or surrounding Arab states. The result: When Christian Zionists learn of Israel’s brutal treatment of the Palestinians, their belief system is vulnerable to disruption.

“The vast majority of people in the American church want to honor God and are pursuing the goodness of the world,” Cannon told me. “They are open to their mind being changed, but their underlying concern is they think if they shift their political perspective, they won’t be faithful to theology.” Cannon says using the example of Israeli settlements is productive in this regard. “It’s straightforward to show people that they are not following the basic Christian tenet of ‘love thy neighbor’ if they are supporting those who build a settlement on Palestinian farmland that’s been in that family for decades or a century,” she said. “The current realities speak for themselves. We show them that they can honor God while advocating for Palestinian rights, too.”

“Christian Zionism is not just the John Hagee’s of the world, but is found in Protestant mainline churches, including those that have divested from companies that profit from the Israeli occupation,” he said. “It’s a more nuanced and diffused theology found at the level of hymns as well as in the pulpit.” This phenomenon is also part of what liberation theologian Marc H. Ellis calls the “ecumenical deal” between Christians and Jews, in which mainline Christians are silent on Israel’s abuse of Palestinians to repent for Christianity’s historic anti-Semitism.

Abuata says the Christian movement for Palestinian rights has grown significantly in the past decade, noting that 10 years ago he wouldn’t have been welcomed into 80 percent of the mainline Christian denominations and churches with which he now coordinates.

While Christian Zionism has certainly internationalized in recent years, growing in popularity in Africa, Latin America, and Asia, Abuata says the movement countering Christian Zionism has as well.

For prosecutors, who were working with outdated legislation, proving membership of a terrorist group was often the only way to secure convictions of individuals planning violence. For a number of governments around the world – Uzbekistan, Pakistan, Egypt – linking attacks on their soil to “al-Qaida” became a way to shift attention away from their own brutality, corruption and incompetence, and to gain diplomatic or material benefits from Washington. For some officials in Washington, linking terrorist attacks to “state-sponsored” groups became a convenient way to justify policies, such as the continuing isolation of Iran, or military interventions such as the invasion of Iraq. For many analysts and policymakers, who were heavily influenced by the conventional wisdom on terrorism inherited from the cold war, thinking in terms of hierarchical groups and state sponsors was comfortably familiar.

the threat from Islamic militancy was evolving into something different, something closer to the “leaderless resistance” promoted by white supremacists two decades earlier

Having identified this new threat, security officials, journalists and policymakers needed a new vocabulary to describe it. The rise of the term lone wolf wasn’t wholly unprecedented. In the aftermath of 9/11, the US had passed anti-terror legislation that included a so-called “lone wolf provision”. This made it possible to pursue terrorists who were members of groups based abroad but who were acting alone in the US. Yet this provision conformed to the prevailing idea that all terrorists belonged to bigger groups and acted on orders from their superiors. The stereotype of the lone wolf terrorist that dominates today’s media landscape was not yet fully formed.

Before the rise of the lone wolf, security officials used phrases – all equally flawed – such as “homegrowns”, “cleanskins”, “freelancers” or simply “unaffiliated”.

Lone wolves are now apparently everywhere, stalking our streets, schools and airports. Yet, as with the tendency to attribute all terrorist attacks to al-Qaida a decade earlier, this is a dangerous simplification.

many of the attacks that have been confidently identified as lone-wolf operations have turned out to be nothing of the sort. Very often, terrorists who are initially labelled lone wolves, have active links to established groups such as Islamic State and al-Qaida

we may be more likely to find lone wolves among far-right extremists than among their jihadi counterparts

Very often, what appear to be the clearest lone-wolf cases are revealed to be more complex. Even the strange case of the man who killed 86 people with a truck in Nice in July 2016 – with his background of alcohol abuse, casual sex and lack of apparent interest in religion or radical ideologies – may not be a true lone wolf. Eight of his friends and associates have been arrested and police are investigating his potential links to a broader network.

murder of the Labour MP Jo Cox, days before the EU referendum, by a 52-year-old called Thomas Mair, was the culmination of a steady intensification of rightwing extremist violence in the UK that had been largely ignored by the media and policymakers. According to police, on several occasions attackers came close to causing more casualties in a single operation than jihadis had ever inflicted. The closest call came in 2013 when Pavlo Lapshyn, a Ukrainian PhD student in the UK, planted a bomb outside a mosque in Tipton, West Midlands. Fortunately, Lapshyn had got his timings wrong and the congregation had yet to gather when the device exploded. Embedded in the trunks of trees surrounding the building, police found some of the 100 nails Lapshyn had added to the bomb to make it more lethal.

Thomas Mair, who was also widely described as a lone wolf, does appear to have been an authentic loner, yet his involvement in rightwing extremism goes back decades. In May 1999, the National Alliance, a white-supremacist organisation in West Virginia, sent Mair manuals that explained how to construct bombs and assemble homemade pistols. Seventeen years later, when police raided his home after the murder, they found stacks of far-right literature, Nazi memorabilia and cuttings on Anders Breivik, the Norwegian terrorist who murdered 77 people in 2011.

Even Breivik himself, who has been called “the deadliest lone-wolf attacker in [Europe’s] history”, was not a true lone wolf. Prior to his arrest, Breivik had long been in contact with far-right organisations. A member of the English Defence League told the Telegraph that Breivik had been in regular contact with its members via Facebook, and had a “hypnotic” effect on them.

very few violent extremists act without letting others know what they may be planning

Any terrorist, however socially or physically isolated, is still part of a broader movement

the idea that terrorists operate alone allows us to break the link between an act of violence and its ideological hinterland. It implies that the responsibility for an individual’s violent extremism lies solely with the individual themselves

Terrorism is not something you do by yourself, it is highly social. People become interested in ideas, ideologies and activities, even appalling ones, because other people are interested in them

“Designating someone as foreign-sponsored can make a huge legal and practical difference in the government’s ability to pursue them,” explained Steven Aftergood, who heads the Project on Government Secrecy at the Federation of American Scientists

Once someone (or some group) is identified as an agent of a foreign power, they are subject to warrantless search and surveillance in a way that would be illegal and unconstitutional for any other US person

Last week, DHS reassigned its intelligence chief after The Washington Post revealed that the agency had been compiling intelligence reports on American journalists and activists in Portland.

The intelligence report describes over half a dozen people who traveled to Syria in order to fight alongside Kurdish factions—usually the YPG, but also other Kurdish groups like the PKK and the Peshmerga. Some of the individuals described have denied membership in antifa, but variously identified with far-left causes. DHS appears to define antifa broadly, containing within it various left-wing tendencies: “antifa is driven by a mixed range of far-left political ideologies, including anti-capitalism, communism, socialism, and anarchism.”

“I am not now nor have I ever been a member of any antifa organization,” he told The Nation. “The US government has been spying on and smearing communists for 100 years but they usually have the decency not to call a Red an anarchist!”

“There appears to be a clear connection…between ANTIFA ideology and Kurdish democratic federalism teachings and ideology,” the intelligence report states.

On May 31, Trump vowed to designate antifa a “terrorist organization.” While antifa groups have engaged in acts of property destruction, antifa has not been linked to a single murder in the United States, according to data compiled in the past 25 years by the Center for Strategic and International Studies. By contrast, the same data found that far-right extremist groups had killed 329 people.

the SDF became the main partner force for the United States on the ground in Syria. In order to defeat ISIS, it was necessary to further expand the geographical reach of the SDF to Arab-majority cities such as Manbij, Raqqa, Tabqa and Deir Ezzor. In the course of this expansion, some Arab women were recruited as well. In July 2017, the YPJ (the women’s branch of the YPG) announced the creation of the first battalion of Arab women, the “Brigade of the Martyr Amara.”[5]

the expansion of the SDF and self-administration across north and east Syria was not always welcomed by Arab communities. The increase in Arab rank-and-file fighters has not yet been accompanied by an equally significant increase of Arabs in leadership positions, although Arabs have been promoted within both the military and civilian structures of the Autonomous Administration of North and East Syria. The secular and gender-egalitarian ideology is not embraced by some more conservative members of society

In an attempt to undo tribal hierarchies, administration officials are encouraging people to use the term al-raey, which means shepherd

during my visits to ramshackle YPJ outposts in Manbij, Raqqa, Al-Sheddadi, Tabqa, Ain Issa, Al-Hasakah and elsewhere, I met many Arab women. They had all enlisted in the YPJ voluntarily, as there is no conscription for women. Many of them were eager to tell their stories

name of the governing entity was changed to the Autonomous Administration of North and East Syria and the Kurdish term Rojava was dropped in December 2016.[10] Although this decision angered some Kurdish nationalists, it was justified by the expansion of the territory beyond Kurdish-majority areas. The official logo recognizes the linguistic diversity of the region, and is in four languages: Arabic, Kurdish, Syriac-Aramaic and Turkish. Furthermore, in 2018 the de-facto capital or administrative center of the region was moved from Qamishli to Ain Issa, an Arab town

By 2019, the SDF was in de-facto control of approximately one-third of Syria. The territory they defend from incursions by ISIS, the Turkish government and Syrian government forces is an ethnically and religiously diverse region. These six regions—Jazira, Deir Ezzor, Raqqa, Tabqa, Manbij and Euphrates—are governed by the Autonomous Administration of North and East Syria, which operates semi-independently of Damascus. The Arabs who inhabit these six regions are not a homogenous group. While some Arabs have protested the policies of the Autonomous Administration, others openly endorse the new political project.

Inspired by an eclectic assortment of scholars, ranging from Murray Bookchin to Immanuel Wallerstein, the ideology that emerged is referred to as Democratic Confederalism. The nation-state is no longer a prize to be obtained but is now seen as part of the problem that led to the subjugation of Kurds in the first place, along with that of women and other minorities, and therefore to be avoided.

The emergence of Arab Apocis may be one of the many unexpected twists of the Syrian conflict, signifying the appeal of the Rojava revolution beyond Rojava.

A co-chair system was established where all leadership positions—from the most powerful institutions down to neighborhood communes—are held jointly by a man and a woman

here I focus on Arabs since they now constitute the majority of rank-and-file fighters and yet are frequently omitted from analyses of the SDF. Scholars, journalists, think tank analysts and government officials still incorrectly refer to the SDF as a Kurdish force.

joining the SDF entailed risks, especially for women. Anyone who joined the SDF from a city that was under the control of ISIS, or who joined from territory never controlled by the SDF, did so at great personal risk

The Syrian Democratic Forces is the only armed group in Syria that has a policy of not discriminating on the basis of race, ethnicity, religion or gender, which has allowed the SDF to develop into a truly multi-ethnic and multi-religious force. This radical egalitarianism clearly appealed to non-Arab minorities who suffered under decades of pan-Arabism promoted by the Baathist regime of the Asad family. Kurds from the far corners of Kurdistan were galvanized by the promise of the Rojava revolution. What is less well appreciated is that Arabs have also embraced these ideals and practices.

a large number of Arab respondents rejected the Turkish occupation of Syria and demanded that the land be returned to Syria. Contrary to analysts who portray the conflict as one solely between Turkey and the Kurds, my survey shows that Arab SDF members also view the Turkish incursions and expanding Turkish presence as an illegitimate foreign occupation of Syrian land

The SDF faces ongoing threats from the Asad regime, Turkey and ISIS cells. The Turkish intervention in October 2019, however, did not lead to a disintegration of the SDF, or even to any serious defections, as some had predicted.[14]

"They ran away in all directions and nobody knows where they went,"

Mubarak built up tourist resorts in South Sinai that locals say mostly benefited Egyptians from the Nile Valley, and tried to impose an Egyptian administrative structure on North Sinai which undermined the authority of local Bedouin tribal elders.

"What brought this ideology is the marginalization," says one resident. "If someone can't earn a living, he thinks the alternative is to be strict in worship."

In every village, three or four youths have disappeared to join the militants, sometimes inspired by al Qaeda propaganda over the Internet, and sometimes by preachers in local mosques.

North Sinai is in some ways similar to the tribal areas of Pakistan, where al Qaeda has dug deep roots. Both have been neglected by central government; both lie in the middle of wider political conflicts.And the authority of tribal leaders in both has been diminished as money - from crime, Gulf remittances and state patronage - filtered into other hands - making it easier for militants to promote unity in Islam over tribal loyalty.

the rise of these new Bedouin fundamentalists," said Yaari. "They are destroying the old tribal structures. They allow marriages between rival tribes and force women to wear the veil. This never happened before

Already, according to one Arab diplomat in Islamabad, Egyptian members of al Qaeda have begun to move back from Pakistan to take advantage of political changes at home.

"Al Qaeda is more interested in using Palestine as a tag for its global fight rather than have an actual base in Gaza or the West Bank," said one diplomat. "They believe a Palestinian group would have a more nationalist outlook."

The alleged signatories make up a major part of the northern rebel force, plus big chunks also of the Homs and Damascus rebel scene, as well as a bit of it elsewhere. Some of them are among the biggest armed groups in the country, and I’m thinking now mostly of numbers one through five. All together, they control at least a few tens of thousand fighters, and if you trust their own estimates (don’t) it must be way above 50,000 fighters.

Bottom line, they were all Islamist anyway. And, of course, they can still mean different things when they talk about sharia.

all of these groups now formally state that they do not recognize the opposition leadership that has been molded and promoted by the USA, Turkey, France, Great Britain, other EU countries, Qatar, and – especially, as of late – Saudi Arabia

Dozens or hundreds of small and local groups are missing from this alliance, just like they’ve been missing from every other alliance before it. Some really big groups are also not in there, like the Farouq Battalions or the Ahfad al-Rasoul Brigades, both of them quite closely aligned with the SMC and the National Coalition.

Most notably, the Islamic State of Iraq and al-Sham – Syria’s most querulous al-Qaida faction – is absent from the list. Given the recent surge in tension between the Islamic State and other factions, that seems significant. Does it mean the new coalition is in fact aimed at isolating the Islamic State, while also upping its own Islamist credentials? Striking a kind of third way between the Western-backed SMC and its al-Qaida rival? Maybe. The question then remains, what should we make of Jabhat al-Nosra being included, which is also an al-Qaida group.

the Northern Storm Brigade – which was routed by the Islamic State in its home town of Aazaz just recently – has quickly expressed support for the new coalition. In a statement posted online, they fell over themselves to explain how they’ve always been all about implementing sharia law. This is of course, how shall I put it, not true. The Northern Storm Brigade leaders are, or so the story goes, a bunch of ex-smugglers from Aazaz, with no particularly clear ideological agenda. They’ve allied with the West to the point of hosting John McCain for a photo op – and as we know, he waltzed out of that meeting firmly convinced that the rebels are all proponents of secular democracy. No: the reason that the Northern Storm Brigade has suddenly gone all Islamist is that they desperately seek protection from Tawhid, after being beaten up by the Islamic State in Iraq and Syria (ISIS). Perhaps they also figure that this alliance might be the only thing big and mean enough to actually crush the Islamic State. Size, money and momentum are the things to look for in Syrian insurgent politics – ideology comes fourth, if even that.

There’s always good reason to be cautious about Syria’s notoriously unstable opposition politics. Things like these will shift quicker than you can say يسقط بشار. The wind could easily turn again, signatory groups could drop out, foreign funders could put the squeeze on groups that have not grasped the magnitude of what they just said.

Turkey seeks to dominate northern Syria by using its local Syrian Sunni populations, even radical ones, as proxies

Although the YPG administration insists it has evolved beyond the Marxist ideology of its founder, Kurdistan Workers’ Party (PKK) leader Abdullah Öcalan, many in the region note the markers of Marxist-Leninist teachings in the YPG’s current ideology. Neither can the Syrian Arab asylees return to homes and land controlled today by the Syrian Democratic Forces (SDF), currently the chief ally of the U.S. military. Further complicating the relationship is the longtime problem of forced military conscription of Arab teens into the ranks of the SDF, and lingering mistrust between the YPG Kurds and the Arabs.

now that the United States is the world’s leading producer of petroleum, there is likely to be more cooperation between the Russians and the Arab Gulf states in an effort to ensure that global oil prices are favorable to their interests

In the span of less than a decade, the Middle East has gone from a region in which the United States was overwhelmingly predominant to one that Washington and Moscow contest

The Russians are not going away, they have a strategy to weaken the West, and it starts in the Middle East. Moreover, Moscow no longer has the ideological baggage of communism, making it easier for it to make inroads in the region

The Turks, Egyptians, Israelis, Saudis, and Emiratis are sophisticated observers of American politics. They recognize that the political dysfunction of Washington can affect bilateral relations. Over the last decade, Egypt, Saudi Arabia, and Israel have become divisive topics in the United States. There is also the spectacle of the American legislative and executive branches being unable to manage the most routine tasks of governance without getting bogged down in ideological warfare. This makes leaders in the Middle East who have long relied on American security nervous that the United States is in decline, and they have thus begun to pursue, however tentatively, another option — Russia.

Leaving the Saudis to bleed in Yemen is not just a strategic gain for Tehran, but also for Moscow, which would be only too happy to see Washington’s primary Arab ally stuck there and in need of a lifeline that U.S. policymakers are too ambivalent to provide

Moscow’s demonstration of military force in Syria is primarily against poorly trained militias, bands of extremists, and innocent children. The gunfight between Russian “mercenaries” and American soldiers in February that reportedly killed most of the Russian forces and no Americans indicates that whatever brute force Russia can bring to bear, they are simply no match for the United States. This is a fact that the U.S. ambassadors, envoys, and sons-in-law need to convey to decision-makers in Cairo, Ankara, and other capitals where Moscow is selling its military hardware.

the United States has to make it clear that there are consequences for this military trolling. There are, of course, risks of escalation in this approach, but there are also significant disadvantages to demonstrating weakness in the face of Russian provocations

If the United States is, as Secretary of Defense James Mattis averred in January, in a new era of great power competition, it is time the United States treated the situation as seriously as it is. Putin must be disabused of the notion that the Middle East is the most propitious place to begin weakening the West and the United States. Americans once before contained and rolled back Moscow’s influence in the region; there is no reason to believe that they cannot do it again — but only if they have the wisdom to recognize what is important in the world right now and the collective stomach to meet the challenge. It is no longer clear to those in the Middle East that they do.

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 2015, the outbreak of the war gave yet another boost to AQAP’s fortunes in Yemen. Amidst the fragmentation of the Yemeni armed forces, the Hadi government and the Saudi-led coalition saw AQAP as an indispensable bulwark to prevent Houthi-Saleh forces from advancing into central and southern Yemen

At its apogee in 2015-2016, AQAP was reported to be active in 82 of Yemen’s 333 districts. Four years later, the number has decreased to 40

While the Hadi government and the Saudi-led coalition were preoccupied with the advance of Houthi-Saleh forces in central and southern Yemen, AQAP took advantage of the situation to capture Mukalla, the capital of Hadramawt governorate and Yemen’s fifth largest city. Upon entering Mukalla almost without a fight on 2 April 2015, the group staged a mass jailbreak which freed 150 fighters – including the current AQAP emir Batarfi – from the central prison, looted approximately 100 million USD from the local branch of the Central Bank, and seized military equipment (Radman, 17 April 2019). During its year-long occupation of the city, AQAP developed governance practices that turned its Islamic emirate into a proto-state.

Until April 2016, when an Emirati-led offensive drove AQAP out of Mukalla, the group collected an estimated two million USD every day in customs fees levied on goods and fuel entering the port.

Nowhere was AQAP’s participation in the conflict more pronounced than in the mountains of Al Bayda, where the group mounted a fierce resistance against the Houthis from as early as 2014. The Houthis moved into Al Bayda in the last quarter of 2014 under the pretext of fighting ISY, and within one year took control of the province. 

At the heart of AQAP’s success in 2015-2016 was its pragmatism. Contrary to the uncompromising sectarian narrative of ISY, AQAP has calibrated its message to local audiences, winning the support of local tribes who were largely concerned with protecting their homeland from the Houthis

tribes have long been wary of AQAP, fearing that the group’s presence in tribal territory would elicit counterterrorism operations and further disrupt tribal orders (Al-Dawsari, June 2018)

Though aligned with nearly a decade of counterterrorism operations conducted on Yemeni soil, the military-heavy approach endorsed by the Trump administration inflicted several losses to AQAP and ISY, while also exacting a heavy civilian toll. In January 2017, a botched Special Operations raid in Yakla area targeting AQAP emir Qasim Al Raymi killed instead several members of the Al Dhahab clan, including a pro-government tribesman whom the US mistakenly believed to be an AQAP operative (Al-Muslimi, 26 June 2019). It was estimated that at least 25 civilians, including women and children, have died in US ground raids launched between January and May 2017 (The Bureau of Investigative Journalism, 9 February 2017; The Intercept, 28 May 2017).

a military campaign spearheaded by coalition-backed Yemeni troops was successful in curbing AQAP activity in Yemen’s southern provinces. Earlier research by ACLED has highlighted how AQAP’s retreat from Shabwah went hand in hand with the activation of local counterterrorism forces funded and trained by the UAE (see Yemen’s Fractured South: ACLED’s Three-Part Series). In addition to recapturing pockets of territory from AQAP, the Security Belt in Abyan and Aden and the Elite Forces in Shabwah and Hadramawt drained the organization’s recruiting pool, exposing its vulnerabilities and subordination to tribal politics.

The main beneficiaries of AQAP’s fragmentation were Salafist militias variously aligned with the Hadi government or the Southern Transitional Council (STC), as well as ISY which aggressively boasted about its ideological purity

The four factors plunging AQAP into a major crisis coincided with the evolution of the jihadi “cold war” with ISY into a hot war in July 2018 (Hamming, 7 November 2018)

Local and national factors likely ignited the armed confrontations between the two groups, rather than ideological disputes on a transnational scale

As of November 2020, no clashes between AQAP and ISY have been reported in the last nine months as AQAP started its shift from redeployment to retrenchment.

a Houthi offensive in the Qayfa tribal areas this year led to a significant defeat of both AQAP and ISY at the hands of Houthi forces

Instead of fighting ISY, AQAP has ramped up its anti-Houthi rhetoric, in an attempt to reclaim its role as the main enemy of the Houthis

AQAP has long taken advantage of tribal grievances towards the Houthis by positioning itself at the epicenter of Houthi opposition in Al Bayda, and therefore presenting itself as a potential partner for tribal resistance movements

Despite a recent uptick in activity between August and October 2020, which could indicate a slow consolidation of capabilities following the drone strike that killed both its Emir Al Raymi and senior jurist Al Ibbi in January, AQAP’s activity plummeted in November.

if AQAP manages to re-consolidate itself in Yemen, the threat it poses towards its ‘distant’ enemies, such as the United States, could increase as well. This is the driving force behind the US attempts to contain AQAP in Yemen

“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.”

“There were some agreements and understandings between the Turkish intelligence and ISIS emni about the border gates, for the people who got injured,” Abu Mansour continues. “I had direct meeting with the MIT [the Turkish National Intelligence Organization], many meetings with them.”

The benefit to Turkey, according to Abu Mansour, was that “we are in the border area and Turkey wants to control its borders – to control Northern Syria. Actually they had ambitions not only for controlling the Kurds. They wanted all the north, from Kessab (the most northern point of Syria) to Mosul.”

When he mentions meeting Turkish government officials in Ankara, the capital of Turkey, we suddenly upgrade him in our minds to an ISIS ambassador, which is indeed how he was functioning. “I passed the borders and they let me pass. [At the border,] the Turks always sent me a car and I’m protected. A team of two to three people from our side were with me. I was in charge of our team most of the time.”

we learn that his “diplomatic” reach on behalf of ISIS extended even to the president of Turkey himself. “I was about to meet him but I did not. One of his intelligence officers said Erdogan wants to see you privately but it didn’t happen.”

“There were teams. Some represent the Turkish intel, some represent the Turkish Army. There were teams from 3-5 different groups. Most meetings were in Turkey in military posts or their offices. It depended on the issue. Sometimes we meet each week. It depends on what was going on. Most of the meetings were close to the borders, some in Ankara, some in Gaziantep.”

“No one can accuse the Turkish government that they gave us weapons, because we got weapons from different sources. Actually, we didn’t need to get weapons from Turkey,” he explains, noting that the Free Syrian Army soldiers would trade their weapons for a pack of cigarettes. “Anti-government Syrian people provided us with weapons; many mafias and groups traded weapons to us.”

“I cannot say that this is the vision of the whole Turkish government. Many are against interfering to bring this project to reality. They say we will try to defeat the PKK and Kurds. We are afraid of the union between Kurds and that they may make a Kurdish state, but they also expanded to Aleppo,” he adds regarding Turkish aspirations inside Syria.

“It’s a big benefit to Dawlah, as they could protect our back. Approximately 300 km of our border is with them. Turkey is considered a road for us for medications, food – so many things enter in the name of aid. The gates were open.”

In our meetings, we talked about re-establishing the Ottoman Empire. This was the vision of Turkey.

“We negotiated to send our fighters to the hospitals [in Turkey]. There was facilitation – they didn’t look at the passports of those coming for treatment. It was always an open gate. If we had an ambulance we could cross without question. We could cross [into Turkey] at many places. They don’t ask about official identities. We just have to let them know.”

“Dawlah [ISIS] paid for the treatments, but some Turkish public hospitals took these fighters for free. It was not only for our fighters but also for the victims of bombings. I don’t know how many were treated in Turkey, but it was routine,” Abu Mansour explains, adding that it was not his area, so he doesn’t have the figures on that. “I just know this agreement to open the gates for our wounded and that there were ambulances sent for them. It was a ‘state-to-state’ agreement regarding our wounded. I negotiated these agreements. For the wounded, medical and other supplies to pass, and I negotiated about water also, the Euphrates.”

“Actually, we [Syria] had an agreement with Turkey for 400 cubic meters per second [of water] into Syria. After the revolution, they started to decrease the quantity of water to 150 cubic meters per second. After our negotiations [in 2014] it returned to 400. We needed it for electrical power and as a vital source of living. Even water we cannot keep it, it passes to Iraq also,” he explains. “But the importance of water [cannot be understated]. We don’t need to generate electricity through the dams. We could have another source [i.e. petrol], but we need water for farming. There are three dams. The biggest is Tabqa dam. Actually, at 150 cubic meters, we could generate some electricity, but if the level of the lake reached 5 meters it would not work.”

When asked what ISIS gave in return for water, he answers, “There is the most important benefit – their country will be safe and stable.” We ask if he means that ISIS agreed not to attack inside Turkey.“In negotiations I could not say I would attack Turkey. This is the language of gangs, but I would say we will try to keep Turkey from the field battle, we will not see Turkey as an enemy. They understood what we are talking about. We said many times, ‘You are not our enemy and not our friend.’”

“Most of the Syrian oil was going to Turkey, and just small amounts went to the Bashar regime.”

“We didn’t ask ransom for the consul employees, we asked for our prisoners. MIT knows their names.” For the consul employees, “approximately 500 prisoners were released from Turkey, and they came back to Dawlah,”

“[In 2014,] they opened some legal gates under the eye of Turkish intel that our people went in and out through,” Abu Mansour explains. “But, entry into Syria was easier than return to Turkey. Turkey controlled the movements.”

“Turkey wanted us to move 10 km back from the borders so the danger from Turkey is removed. They wanted it to be under control of Turkey and no aviation above it. This was for an area 60 km long and 10 km wide.”

Abu Mansour’s journey started in Morocco when he was a young man and where he first watched the 9/11 events from afar and suddenly began to feel that if he wasn’t with them, as U.S. President Bush stated, he was against them – that Muslims in the world needed to unite and resist dictators and world powers, like the U.S.-led coalition that invaded foreign countries. “After I heard George Bush say it’s you are with us or against us – when I heard that [and saw his invasion of Iraq] I searched for who stands up for the Muslims.”

We were searching for the identity of Muslims, to protect Muslims and to be freed to do our Islamic duties. There was no desire to fight, no tendency to kill or revenge, just to free ourselves from dictators. I use the weapon to prevent harm by others and all that is taken by force should be regained by force,” he explains. “All these government regimes, we were forced to follow, we didn’t chose them.”

The first sign of their alliance appeared in the Knesset following Netanyahu’s harsh Nov. 13 speech accusing the 13 lawmakers for the Joint List of supporting and encouraging terrorism. At the start of the Nov. 19 session of the Knesset Finance Committee, Chair Moshe Gafni of the ultra-Orthodox Yahadut HaTorah, thanked his committee colleague Tibi for his ongoing cooperation. “You know how to leverage [this cooperation] for the benefit of the public you represent. You do so with great skill. We see it in the Arab communities too. There is development, and you have played a large role in this, and I thank you for it,” Gafni said. Gafni’s ultra-Orthodox colleague Yinon Azoulai of Shas seconded his assessment, asserting, “With the [Joint] List and Ahmad there always was cooperation, and it is always possible to do more.”

Israel’s Arab and ultra-Orthodox citizens — together constituting at least 30% of the population — are the country’s poorest demographic and the largest beneficiaries of its social welfare services. While Netanyahu and his right-wing allies shower generous budgets on the Jewish West Bank settlements and provide their residents with an array of benefits, members of the Arab Joint List and of the two ultra-Orthodox parties have to work hard to advance legislation that benefits their voters.

Liberman, who under the current constellation has the power to decide who will be Israel’s next prime minister, is seeking to exclude the ultra-Orthodox and the Arabs from power. Thus, these two groups, which would seem to have nothing in common save a possible desire to join forces against Liberman’s onslaught of incitement against them, are striking up a surprising “friendship.”

“The clear and present danger is the anti-Zionist coalition of the Arab and ultra-Orthodox Knesset members,” Liberman said. “This is truly an anti-Zionist coalition active in both blocs [left and right]. The Joint List is a real fifth column; there is no need to whitewash and hide it. Unfortunately, the ultra-Orthodox community and its political parties, too, are becoming increasingly anti-Zionist, and it’s time to stop this nonsense that only their fringes [are opposed to the State of Israel].”

Such cooperation could crush the protective right-wing and ultra-Orthodox bloc of 55 seats that Netanyahu has built and undermine his mantra that the formation of a center-left minority government supported by the Arab parties would be nothing short of a mass national terror attack.

Members of the Joint List are all too familiar with being targets of incitement and delegitimization by Netanyahu and others, but for Shas and Yahadut HaTorah, which have tied their fate to that of Netanyahu, this is a new experience. Thanks to Liberman, they too are now illegitimate, just like their Arab Knesset colleagues.

The last time Liberman tried to “bury” the Arab parties, he sponsored legislation raising the electoral threshold in 2014 so that only parties winning 3.25% of the vote could send representatives to the Knesset. The move, designed to exclude the small Arab parties, backfired, uniting the ideologically disparate parties into a single list. This forced union then overtook Liberman’s faction. As of the September elections, they are the third biggest Knesset faction, with 13 seats, while Liberman’s party has eight.

For the sake of the sacred goal of survival, there is no need for an ideological glue other than shared destiny, as the four Arab parties – Ta’al, Ra’am, Balad and Hadash — realized in uniting against Liberman and forming the Joint List.

Calls for the United States to pull back reject US intervention and hegemony in the Middle East, but they also seek to insulate the United States from the damage past policies have inflicted on the region and distance Americans from the peoples impacted.

The decline of US hegemony and its dominance of global economic and political systems, Schweller explains, has led Americans to “demand a more narrowly self-interested foreign policy” that seeks to insulate Americans from “the vagaries of markets and globalization.” The animating logic of America First, however, does not focus on the country’s global role as much as on the view embraced by Trump’s populist support base that US policy should counter the (perceived) threats posed by transnational flows and interdependence.

Much of the mainstream foreign policy debate in opposition to Trump has revolved around voices advocating for the US to return to a more modest, more multilateral version of its role as a global hegemon that seeks to rebuild the liberal international order.[4] Others are calling for an all-out mobilization against the rise of China and Russia.[5]

Support for restraint has accelerated with recognition of the declining strategic importance of the Middle East and the absence of major threats from the region to core US interests. With the massive expansion of US domestic energy production, Americans increasingly question the US military presence in the Persian Gulf and security commitment to allies in the region. Meanwhile, with unchallenged Israeli control over Palestinian territories, its military capacity that includes nuclear weapons and growing ties between Israel and Arab Gulf states, Israel is in a more secure strategic position than it has ever been. Advocates of restraint also understand that Iran has a limited ability to project conventional military power and even if it wielded a nuclear weapon, its use could be deterred. Lastly, restraint recognizes that the hyper-militarized approach of the global war on terror engages US forces in continuous military operations that are politically unaccountable and often exacerbate the political and socioeconomic conditions that foster armed non-state actors and political violence in the first place.

restraint fails to address the legacies of past US involvement in the region. The hope of insulating the United States from regional instability and future conflicts is also unlikely to be sustainable in the long run.

the Israeli right and their US supporters—including the evangelical right and Islamophobic populists—have been unconstrained in their efforts to shape US goals and policies based on a close identification with the Israeli right and Israeli militarism at the expense of the Palestinians

While advocates of restraint have long opposed excessive US backing of Israel, without the mobilization of domestic political forces that seek to dissociate the United States from Israeli militarism and support Palestinian human rights, a future US president dedicated to restraint will likely find little strategic value or political support for reversing current policies beyond trimming the price tag.

maintain close ties to the Saudi regime and other Arab Gulf states through flows of petrodollar recycling in the form of massive arms sales that sustain American jobs, corporate profits and campaign donations

today US ties to the Gulf are being shaped by invented security rationales and material interests. Networks of arms sales, private military contractors, logistics firms and Gulf-funded think tanks—often with cooperation from Israel and its backers—have defined US policies by portraying Iran as a strategic threat, supporting arms sales in the name of so-called economic security and defending the strategic importance of protecting the rule of autocratic elites. At the same time, many segments of the US military and national security state have deeply rooted interests in maintaining bases and military-to-military ties in the region

Americans inside and outside of government will not quickly abandon the benefits they receive from economic, military and political ties to Gulf rulers

In the foreseeable future, the Middle East will likely experience more instability and conflict due to, in large part, the legacy of US policies over the past two decades, which include the invasion of Iraq, interventions in Libya and Syria, the fostering of proxy wars, the promotion of neoliberal economic reforms, massive arms sales and support for aggressive actions by regional allies such as Israel and Saudi Arabia

the increased capacities for self-organization by armed non-state actors has helped sustain the regional environment of turbulence

It is unlikely that the United States could reclaim the diplomatic credibility needed to rebuild norms of restraint and balancing after having embraced militarism and unilateralism for so long

developments in the region will likely impact other US interests relating to the global economy, rivalry with China, climate change, nuclear proliferation and refugee flows

while the ideological and media infrastructure that mobilized fears to build the spurious case for the Iraq war have been temporarily disrupted, similar processes could be activated in the future to convert fears, such as of an Iranian cyberwar capability, a Chinese naval base in the region, or a resurgence of ISIS, into a strategic threat requiring a US response

the work of forging an alternative path for the United States in the Middle East, one that embraces sustainable anti-imperialism and demilitarization, must go beyond redefining US strategic interests to transforming domestic political, economic and ideological forces that shape US ties to the Middle East

In Notes on a Foreign Country, Suzy Hansen tries to diagnose the current era of anxiety and confusion felt by Americans living in an era when aspects of US exceptionalism and global hegemony are waning. She writes, “It is also perhaps the first time Americans are confronting a powerlessness that the rest of the world has always felt, not only within their own borders but as pawns in a larger international game. Globalization, it turns out, has not meant the Americanization of the world; it has made Americans, in some ways, more like everyone else.”

The effort to envision an alternative, post-exceptionalist US role in the world requires refashioning the debate so that Americans come to view the insecurities experienced by societies abroad as counterparts to the challenges Americans face at home.

Within the turbulent Middle East regional system, efforts to promote security would require not only an end to US military primacy and dominance but also a limit on regional and external interventions, the demobilization of the numerous armed non-state militias and proxy forces and a reversal of processes of state erosion and territorial fragmentation.

Americans need to envision a new internationalism that no longer seeks to remake the world in the American image but defines a new way for living within it

The widely reproduced claim that 2 to 3 million people were driven into extreme poverty by the 2006–2009 drought was drawn, extraordinarily, from analyses by the United Nations Development Programme (UNDP) of pre-drought poverty levels.[4] The claim that around 1.5 million people were displaced was derived from a single humanitarian news bulletin, seemingly on the basis of a misreading of the UN’s estimate of those affected—not displaced—by the drought. Using Syrian government numbers, the UN actually reported drought-period displacement to be around 40,000–60,000 families.

A presidential decree in 2008, which tightened restrictions on land sales across the northeastern-most province of Hasakah, led to the extensive loss of land rights and was credited by some organizations as a key factor in the increased migration from northeast Syria prior to the war

during 2008–2009 rural Syria was hit by triple-digit increases in the prices of key agricultural inputs. In May 2008 fuel subsidies were halved, leading to an overnight 342 percent spike in the price of diesel. And then in May 2009 fertilizer subsidies were removed, causing prices to rise anywhere from 200 to 450 percent. The fuel subsidy cuts had particularly devastating economic consequences, especially for farmers reliant on cheap fuel for groundwater irrigation.

The fact that a number of neighboring countries experienced equivalent precipitation declines during 2006–2009—or in Iraq’s case an even larger decline—but no comparable migration crises, suggests at the very least that the migration from Syria’s northeast must have been caused more by these Syria-specific factors than by the drought.

Proponents of the climate conflict thesis typically claim that drought-induced displacement caused a “population shock” within Syria’s urban peripheries, exacerbating pre-existing socio-economic pressures. Yet Syria’s cities grew rapidly throughout the decade before the civil war, not only during the drought years. By our calculations, excess migration from the northeast during 2008–2009 amounted to just 4–12 percent of Syria’s 2003–2010 urban growth (and this excess migration was not all triggered by drought)

As Syria’s pre-eminent breadbasket region—the heartland of strategic crop production—Hasakah was particularly vulnerable to economic liberalization and the withdrawal of input supports. No other region of the country was so dependent on groundwater for irrigation, a factor that made it particularly vulnerable to fuel price increases. Hasakah’s groundwater resources were also exceptionally degraded, even by Syrian standards

a deep and long-term structural agrarian crisis

it is evident that northeastern Syria’s agrarian troubles—and especially those in the province of Hasakah—went all the way back to 2000, and indeed earlier. Production of the two main government-designated strategic crops, wheat and cotton, was in decline in Hasakah from the early 2000s onward. Land and settlements were being abandoned there well before the drought. Net out-migration from Hasakah during this period was higher than from any other province. And the reasons for this lay not in the drought but in the contradictions of Syrian development.

an agrarian socialist development program, promoting rapid expansion of the country’s agricultural sector and deploying Soviet aid and oil income to this end. Among other elements, this program involved heavy investment in agricultural and especially water supply infrastructure, low interest loans for private well drilling, price controls on strategic crops at well above international market value, the annual wiping clean of state farm losses and, as already indicated, generous input subsidies

Environmentally, the model relied above all on the super-exploitation of water resources, especially groundwater—a problem which by the early 2000s had become critical. And economically, Syrian agriculture had become highly input dependent, reliant on continuing fuel subsidies in particular.

as Marwa Daoudy concludes in her new book on the subject, there is “little evidence” that “climate change in Syria sparked popular revolt in 2011”—but “a lot of evidence” that “suggests it did not.”

Irrespective of any drought impacts, these developments essentially occurred when the props that had until then artificially maintained an over-extended agricultural production system—oil export rents, a pro-agrarian ideology and their associated price controls—were suddenly and decisively removed.

Within just a few short years, Syria embraced principles of economic liberalization, privatized state farms, liberalized trade and reduced price control levels. At the same time domestic oil production and exports fell rapidly, thus undermining the regime’s rentier foundations and its capacity to subsidize agriculture

The region was also deeply affected by intense irrigation development and over-abstraction of groundwater resources within Turkey

It was Ba’athist state policies which had turned Hasakah into a region of wheat monoculture, failed to promote economic diversification and facilitated cultivation ever deeper into the badiya (the desert) while over-exploiting surface and groundwater resources. Moreover, these measures were taken partly for strategic and geostrategic reasons, bound up with regime interests in expanding and consolidating Hasakah’s Arab population (its project of Arabization), in controlling and excluding the province’s Kurdish population and in extending its control and presence within a strategically sensitive borderland and frontier region. During the heyday of Ba’athist agrarian development, Hasakah’s population and agricultural sector expanded like in no other area. With the collapse of this development model, rural crisis and out-migration were the inevitable result.

After an initial reluctance to acknowledge the depth of the crisis in the northeast, the government eventually embraced the climate crisis narrative with gusto. The drought was “beyond our powers,” claimed Asad. The drought was “beyond our capacity as a country to deal with,” claimed the Minister of Agriculture. “Syria could have achieved [its] goals pertaining to unemployment, poverty and growth if it was not for the drought,” proclaimed Deputy Prime Minister Abdullah al-Dardari.[12] Indeed, as the International Crisis Group reported, the Asad regime would regularly take diplomats to the northeast and tell them, “it all has to do with global warming,” blaming what was in essence a state-induced socio-ecological crisis on climatic transformations beyond its control.[13] This shifting of blame is essentially how the Syria climate crisis narrative began.

Official UN reports on the crisis in the northeast, which were produced in collaboration with the Syrian regime, were predictably drought-centric, barely mentioning any factors other than drought, omitting any criticisms of government policy and ignoring the existence of a discriminated-against Kurdish minority

International media reports on the subject were similarly focused on  drought, no doubt partly because of media preferences for simplified and striking narratives, but also because they relied upon UN sources and took these at their word

The climate crisis narrative reached its apogee in 2015, in the run-up to the UN Paris conference on climate change, when countless politicians and commentators turned to the example of Syria to illustrate the urgency of international action to limit greenhouse gas emissions.

regurgitated as a statement of fact in the scientific journal Proceedings of the National Academy of Sciences and by Western liberal politicians and eco-socialist campaigners alike

climate change is also much more than a physical reality and looming environmental threat: It is simultaneously an object of discourse, debate and rhetoric, a potent meta-narrative that can be invoked for explanation, legitimation, blame avoidance and enrichment.

climate change is already regularly invoked to questionable ends across the Middle East and North Africa. It is used to explain away ecological catastrophes actually caused by unsustainable agricultural expansion, to make the case for investment in new and often unnecessary mega-projects, to obscure state mismanagement of local environmental resources and to argue against the redistribution of such resources to oppressed and minority groups

blaming climate change is often a distraction from the real causes of socio-ecological crisis