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Saudi Arabia funds the government as well as tribal leaders to secure support for Saudi policies and prevent the emergence of a non-tribal, non-sectarian democratic culture. Yet although Saleh worked hard at building a close relationship with Riyadh, he and other Yemenis were still treated with disdain by the Saudi princes, often denied meetings with the recently deceased Abdullah for receptions with his crown prince Sultan, who handled the “Yemen file”.

Amir, Ephron explains, managed to “tip the balance in the right’s favor by killing the one man who had both a vision for peace with the Palestinians and the public confidence required to keep it going, even in the face of terrorist attacks.”

Decades after Shams Palace was abandoned, the remaining plants are scrappy, but surviving. The largest of the two domes has succumbed to the elements – the cathedral-like array of acrylic glass windows has been completely destroyed, leaving only the metal flower-like framing to cover the once lush cascaded internal garden.

Generally, acrylic structures are considered inexpensive and utilitarian – seen throughout Iran covering the courtyards of traditional homes and hotels, but perhaps this is the only palace in history that employed such a light-weight synthetic material.

Nezam Amery was the indispensable link in the Frank Lloyd Wright/Iran/Shams Palace story – and his father had been assassinated by the father of his client, Princess Shams.

In 2003, Shams Palace was finally registered by Iran’s National Heritage Foundation. However, despite being recognised as an important historical monument deserving restoration, since this time the condition of the palace has further declined.Restoration would now be incredibly expensive – and there is certainly no financial incentive. Iranians would not pay more than a token entrance fee, and foreign tourists in Iran remain few. In 2018 a capitulation of the Rial has occurred, part of the ongoing effects of forty years of economic sanctions that have prevented Iran from fully participating in the international economy. Iran currently has much more to worry about than the restoration of the Pearl Palace – after all, this is just one of an astounding nine-thousand registered historic sites located all over the nation.

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.

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

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

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

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.

“We don’t get instructions from the U.S. government.” He recalled Trump’s announcement, in December, 2017, that the U.S. would recognize Jerusalem as the capital of Israel. As the United Nations considered a resolution condemning the move, Nikki Haley, Trump’s envoy to the U.N., circulated a threatening letter, saying that Trump “has requested I report back on those who voted against us.” Feeley heard nothing in advance about the letter. “Do you think we got a heads-up, to prepare?” he said. “Nothing.” Soon afterward, he received outraged telephone calls from Panama’s President and Vice-President, Isabel de Saint Malo. Feeley recalled that when Saint Malo called “she said, ‘John, friends don’t treat friends like this.’ All I could say was ‘I know. I’m sorry.’ We both knew it was going to hurt our personal and institutional relationship. And there was nothing we could do about it.”

Since Trump’s election, “we’ve taken a step back in tone,” Feeley said. “We tried to get Kerry to bury the Monroe Doctrine. But now, all of a sudden, it’s back.”

Early this year, during an appearance in Texas, Tillerson called the Monroe Doctrine “clearly . . . a success.” The rhetoric has had a chilling effect, Feeley said, “Latins believe that Trump and his senior officials have no real interest in the region, beyond baiting Mexico and tightening the screws on Cuba and Venezuela.”

a building in the style of a pagoda: a monument to China’s presence in Panama. “Look how prominent they’ve become,” one of the staffers said. In June, 2016, a major expansion of the canal was completed, and the first ship through was an enormous Chinese freighter, designed to fit the new dimensions. “I got a big American naval ship to park right outside the locks, where the Chinese ship would see it,” Feeley said. “And I threw our annual Embassy July 4th party on it.” He laughed at the memory, but he knew that the gesture was ultimately futile.

As the United States has retreated from Latin America, China’s influence has grown. Since 2005, banks linked to Beijing have provided more than a hundred and fifty billion dollars in loan commitments to the region—some years, more than the World Bank and the Inter-American Development Bank combined. In less than two decades, trade between China and Latin America has increased twenty-seven-fold.

The Taiwanese government furiously denounced Panama for succumbing to “checkbook diplomacy,” but Panamanian officials denied that the decision was motivated by economics. Then, last November, Varela travelled to Beijing and joined President Xi Jinping in a ceremony to celebrate their new friendship, at which he signed nineteen separate trade deals. At around the same time, the China Harbour Engineering Company began work in Panama on a hundred-and-sixty-five-million-dollar port.

Panama could well become China’s Latin-American hub; the One Belt, One Road initiative, working with Varela’s government, is planning to build a railway from Panama City to near the Costa Rican border. But, Feeley added, “the Panamanians are naïve about the Chinese.” He told me that he had worked to persuade Panama’s security ministry not to sign a communications-technology deal with the Chinese, partly out of concern that they would use the infrastructure for espionage, as they have elsewhere. The Chinese company Huawei, which has headquarters in Panama, lobbied hard “to delay, divert, and get the contract.” In the end, the work was contracted to an American firm, General Dynamics, but the negotiations were difficult.

Varela’s government has quietly leased the Chinese a huge building plot, on the strip of land that juts into the ocean at the mouth of the canal, to use as the site of a new Embassy. Sailors on every ship in the canal will see the proof of China’s rising power, as they enter a waterway that once symbolized the global influence of the United States.

As morale sank in the State Department, veteran diplomats had been leaving, in what some called “the exodus.” David Rank, the senior American diplomat in China, stepped down last June, after Trump withdrew from the Paris accord. “You have decisions that the rest of the world fundamentally disagrees with,” Rank said recently. He recalled that, on September 11, 2001, “I got a call from the Embassy of an allied country seconds after the attack. The person said, ‘Whatever you need, you can count on us.’ Now that we pulled out of Paris and Iran, swept tariffs across the world, I wonder if we’re going to get that call again.”

Feeley pointed out that leftist leaders were in retreat throughout Latin America, and that popular movements were rejecting old habits of corrupt governance. It was, he said, “the greatest opportunity to recoup the moral high ground that we have had in decades.” Instead, we were abandoning the region. “I keep waiting for a Latin leader to paraphrase Angela Merkel and say, ‘We can no longer count on the Americans to provide leadership.’ ”

Some people liken it to an own goal. I’d say it’s more like a self-inflicted Pearl Harbor

“There’s this idea that the States is just like the rest of us. That’s the saddest thing to me.”

Foreign Service officers were willing to work with the Trump Administration. “I don’t know of a single Trump supporter who is an F.S.O.,” he said. “But I also don’t know of a single F.S.O. who hopes for failure, myself included. Far from the Alex Jones caricature of a bunch of pearl-clutching, cookie-pushing effetes, we have an entire corps of people who will do everything they can to successfully implement American foreign policy, as it is determined by the national leaders—to include Mike Pompeo.” But, Feeley suggested, Pompeo would need to moderate his boss’s instincts. “I just do not believe that, with Trump’s rhetoric and a lot of his policy actions, we are going to recoup our leadership position in the world,” he said. “Because the evidence is already in, and we’re not. We’re not just walking off the field. We’re taking the ball and throwing a finger at the rest of the world.”

Eisenhower’s humiliation of Britain and France in the Suez crisis of November 1956 weakened two allies — without gaining an iota of good will from Arab nationalists. Rather than cooperate with the United States against the Soviet Union, the Arab world’s new nationalist strongmen were transfixed by their rivalries with one another

the deepest drivers of the Arab and Muslim states, namely their rivalries with each other for power and authority

“The Middle East is in the throes of an historical crisis, a prolonged period of instability. American policy can exacerbate or ameliorate the major conflicts, but . . . in the Middle East, it is prudent to assume that the solution to every problem will inevitably generate new problems. Like Sisyphus, the United States has no choice but to push the boulder up a hill whose pinnacle remains forever out of reach.”

The grand conspiracy was doomed to fail. The canal was blocked for months, causing a crippling oil shortage in Europe. The Arab-Israeli conflict worsened, and the Muslim world was inflamed against its old overlords in the West with lasting consequences. The botched invasion occurred just as the Soviet Union was crushing a rebellion in Hungary, its Eastern bloc satellite. When the Kremlin, seeing the opportunity to divert international attention from its own outrages, issued a letter widely interpreted as a threat to attack London and Paris with nuclear weapons, the great powers seemed for an instant to be lurching toward World War III.The turmoil and danger created by the Suez crisis and the Hungarian rebellion have largely faded from popular memory.

he was not well. “His flashes of temper and fragile nerves led some to wonder about his genetic inheritance,” von Tunzelmann writes. “His baronet father had been such an extreme eccentric — complete with episodes of ‘uncontrolled rages,’ falling to the floor, biting carpets and hurling flowerpots through plate-glass windows — that even the Wodehousian society of early-20th-century upper-class England had noticed something was up.”As prime minister, Sir Anthony took to calling ministers in the middle of the night to ask if they had read a particular newspaper article. “My nerves are already at breaking point,” he told his civil servants. In October 1956, he collapsed physically for a few days. According to one of his closest aides, he used amphetamines as well as heavy painkillers, and a Whitehall official said he was “practically living on Benzedrine.”

About two-thirds of Europe’s oil was transported through the canal; Nasser had his “thumb on our windpipe,” Eden fumed. Eden made Nasser “a scapegoat for all his problems: the sinking empire, the sluggish economy, the collapse of his reputation within his party and his dwindling popularity in the country at large,”

Eisenhower was not always well served by the rhetoric of Secretary of State John Foster Dulles or the machinations of his brother, Allen Dulles, the director of central intelligence. And Eisenhower had a temper. “Bombs, by God,” he shouted when the British began striking Egyptian air fields. “What does Anthony think he’s doing? Why is he doing this to me?” But Eisenhower was shrewd and he could be coldly calculating. Understanding that the British would need to buy American oil, he quietly put Britain into a financial squeeze, forcing Eden to back off the invasion.

the take-away from von Tunzelmann’s book is obvious: When it comes to national leadership in chaotic times, temperament matters.

a recognition of flexibility that relations between Qatar and the four blockading states will not all proceed at the same speed or depth. Already, there are signs that ties have improved fastest and farthest with Saudi Arabia and (to a lesser extent) Egypt, which likely reflects the fact that much of the original animosity behind the blockade did not originate in Riyadh or in Cairo

hardly surprising that the transition from Trump to Biden also saw the ending of a blockade that would likely never have happened under any other president

The failure of the Trump administration to respond to the series of attacks on maritime and energy targets in and around Saudi Arabia and the UAE culminated in Trump publicly distinguishing between US and Saudi interests in the aftermath of the missile and drone attacks against Saudi oil facilities. The 2019 attacks, linked to Iran, punctured the regional assertiveness of Saudi and Emirati policymaking as well as the assumption, particularly when it came to anything to do with Iran, that their interests and US interests were effectively one and the same

The blockade of Qatar was the longest rift in the history of the GCC, which marked its 40th anniversary on May 25, and, unlike previous periods of tension, its effect was not restricted to the level of leaders and policymaking elites but encompassed whole nations. Damage done to the social fabric of the “Gulf house” may take longer to repair and memories of the bitterness and rancour on media and social media platforms could linger. For the time being and the foreseeable future, though, all parties to the blockade are likely to establish a modus vivendi at least until the regional or international context changes again

There are significant gaps of my childhood that I don’t recall at all. The mind protects itself from traumatic events, and if you learn to live with it, trauma can be transformed in productive ways, through art, music, films, and culture.

On calmer days, this multigenerational oppression gives me purpose. It gives me strength to go through life knowing right from wrong, without any doubt. Over the years, it does not break us, but thickens our skin. Despite 73 years of Israel’s brutal force and systemic oppression, the sound of resistance grows louder and stronger within each of us.

I feel stronger than my mother, who rebelled against the Israeli army during the First Intifada. And she was stronger than my grandmother, who was forced out of the city of Ramleh at the age of 12 during the Nakba in 1948, leaving her family and belongings behind. Her brothers were imprisoned by Israel for fighting to keep their own home. Her father, my great-grandfather, died after famously hitting his head against the wall every night from the sadness he carried, after losing his family, his home, his farms, and, eventually, his spirit.

These events are not momentary, they stay with you. Palestinian resistance is not a fight against a singular event, it is a constant state of being

The Second Intifada never ended, just as the First Intifada never ended, just as the Nakba never ended. These events live through every Palestinian. We all feel a continuous incompleteness, but we continue to endure despite Israel’s apartheid. In the face of constant oppression and destruction, we practice love — love for ourselves and love for each other. The violence across Palestine today may be resurfacing our collective trauma, but it is also making our story stronger, and our bond as a people tighter.

The 1979 revolution was fueled by both desperate frustration and an abundance of hope. Across the various ideologies and sentiments that shaped the revolutionary movement, there was a common desire to break Iran’s subservience to foreign powers. This desire is often described as anti-Americanism or even anti-imperialism, and while that accurately reflects the language used by the revolutionaries at the time, it is also a reductive view.

under the stewardship of Khomeini, the architect of Iran’s theocracy and first supreme leader, justice was perceived much more broadly. It was primarily about two things: establishing an Islamic system at home and overturning the U.S. dominated status quo in the region, with an emphasis on countering Israel.

Prior to the revolution, the Shah had situated Iran as a bulwark to the Soviet Union and the spread of communism. Iran’s regional relations were driven by Cold War considerations and by the Shah’s desire to transform Iran into the predominant power in the Persian Gulf.

The 1953 coup d’etat was just one in a string of indignities that had been eroding the Iranian national character since the 18th century. It also marked the United States’ entrance into the Middle East, and the beginning of the love-hate relationship between Washington and Tehran.

When war came to Iran, IRGC units were among the first to deploy. With little training and spare resources, their response was sporadic and innovative.What they lacked in capabilities and training, they compensated with zeal and fearlessness. Eventually the IRGC began to use the tactic of “human wave” assaults that showcased those qualities on the battlefield. IRGC forces would charge en masse into Iraqi defenses, overwhelming the defenders by being able to absorb mass casualties without relenting the advance. Iraqis fired until they ran out of ammunition and then were forced to retreat. The IRGC used this tactic to impressive effect, winning battle after battle and eventually forcing a full-scale Iraqi retreat in the summer of 1982

Whereas much of the region and foreign powers were supporting Iraq, Iran was virtually alone in fighting the war, with only Syria providing it any meaningful political support. The war ended as a stalemate in 1988. Iran saw itself as up against the world and it could not overcome the vast amount of support buttressing Saddam Hussein’s Iraq

as Khamenei’s main support base, the IRGC grew into a formidable political actor within Iran, and the primary strategic arm of the regime. Many of the young men who joined the IRGC during the war also rose to become commanders and officers with it. This included Soleimani, who became a rising star in the IRGC’s Quds Force division, which was responsible for all foreign activities and operations

the IRGC shot down a passenger jet, killing everyone on board. The narrative of the assassination was instantly overtaken by the grief and shock of the everyday Iranians who struggled to make sense of a preventable tragedy. Iran’s leaders attempted to skirt blame and cover up the IRGC’s catastrophic error. Family members who spoke out and demanded answers were cruelly silenced. Soleimani’s image was everywhere, yet justice was nowhere to be seen.

Iran knew that both Israel and the United States had to factor in potential attacks by Hezbollah were they ever to strike Iran, and Syria was the lynchpin for Iran’s sustained influence on the Lebanese organization. Syria was therefore key to Iran’s larger deterrence strategy vis-à-vis the United States and Israel

The irony of Soleimani’s successes in Syria and Iraq is that they prepared the ground for the rise of ISIS. The Islamic State’s explosion into Iraq should have been recognized as the product of Soleimani’s myopic view of Iraq and Syria as simply battlegrounds for Iran’s advancement. Yet, Soleimani and the IRGC seized the moment and self-consciously rebranded their enterprise. Iran was the first outside state to support Iraq’s war against ISIS, and Soleimani let the whole world know of his role. What appeared on social media as authentic and spontaneous pictures of Soleimani on the frontlines with Iraqi troops and commanders, was actually a deliberate effort by the IRGC to recast Soleimani’s image. He was no longer a shadow commander, but a MacArthur-esque figure almost single-handedly fighting the dark forces of ISIS. A national hero in Iran, and the savior of Iraq and Syria.

He was killed because he was important. He was killed because Iran was important.

The IRGC increased their investment in Soleimani after his death, using his persona to rebrand themselves and the regime to a new generation. Soleimani became the archetype of the Islamic Republic’s self-conception. His figure symbolizes how the regime desires to be seen by the Iranian people and by the world. Soleimani has been cast as brave, selfless and humble; a warrior, a believer and a patriot. His is a transnational community that connects Palestine, Lebanon, Syria, Iraq, and Yemen with Iran. He justifies Iran’s regional activities by casting them as an essential part of Iranian patriotism and national identity. To be Iranian in the narrative promoted by the regime is to be part of a larger Islamic enterprise. Not the umma or global Islamic community, but rather, the resistance: the militant groups and personalities who share the Islamic Republic’s enemies and its political aspirations.

mythologizing of Soleimani has not only been aspirational, it has also been driven by concerns within the IRGC that the regime is losing support and legitimacy among the Iranian people. This is particularly true for the younger generations, which know nothing of the Shah’s brutality, the sense of injustice that enveloped Iran during its war with Iraq, or the hope that accompanied President Khatami’s reformist platform in the 1990s. Instead, what they know is Iran’s 21st century experience, which has been one of near-constant antagonism and increasing privation.

the explosion of protests across Iran in 2018 and 2019. Iran has experienced episodic protest movements in the past, but these protests were different

The IRGC confronted the protests head-on and with unrelenting brutality. Using machine guns, tanks, and direct fire to murder Iranian youths in the streets and hunt them down in alleyways.

There was indeed something personal about Soleimani’s death. No matter what he represented, he was an Iranian. That he was singled out and murdered by a foreign power sat uncomfortably with most of his compatriots, regardless of their politics

It wasn’t until the U.S.-led 2003 invasion and subsequent occupation of Iraq that Iran was provided an opportunity to change its regional position. Soleimani, who had by then become the leader of the IRGC’s Quds Force, saw opportunity and peril in the U.S. occupation of Iraq. Iran’s allies benefited from the end of the Baathist regime, but a longstanding U.S. military presence in Iraq was also a threat to Iran. Soleimani championed a policy that sought to exploit both the political landscape and the shadows of the new Iraqi frontier. He encouraged political participation of Iran’s Shiite allies while also developing an insurgent network that waged war against the U.S. and coalition forces, killing or maiming hundreds of servicemembers in the process. The effort was largely effective. When U.S. forces departed Iraq in late 2011, Soleimani’s clients were among the most powerful political actors in Iraq and Iran was the most influential outside power in the country.

Just as Apple carried on without Steve Jobs, the IRGC will retain the ability to manage its proxies and exert influence beyond Iran’s borders without Soleimani at the helm. The law of inertia also applies. Unless the IRGC and its proxies are challenged directly, momentum will carry them forward.

Both Lebanon and Iraq have been hit by intense protest movements over the last year, with much of the anger of the younger generations being aimed at the political elite and their foreign backers. Even though Iran’s influence has helped empower Shiite elites in each country, an increasing number of younger Shiites appear to have soured on Iran and blame it for their country’s morass. This is especially true in Iraq, where young Shiites make up the vast majority of the protest movement that has railed against government corruption and the political power of Iran-backed militias

while Soleimani helped expand Iranian influence in the region, that influence rests on shaky ground. The height of Iran’s influence — at least as presently expressed through the IRGC — has probably passed.

“Oh Arab League! Today 3,650,000 Arabs are our guests. Why don’t you see this? Why did they escape? They fled the Syrian barrel bombs. We are acting as their brothers. Did you spend a single penny for these people? Now you are making haphazard decisions about Turkey. So what if you do?”

the 22-member Arab League debated Turkey’s incursion into Syria and condemned Turkey for it, much to Ankara's disappointment.

“The Arab League, which didn’t raise its voice while Arabs, Kurds and Turkmens suffered the cruelties of terror, is disturbed by our struggle against terror. The Arab League’s condemnation of Turkey means supporting terror.”

Reactions in Turkey now show that 17 years of effort to create a new Arab image have failed. One indication is the angry reactions to Arab-language signs all over the country. Turkey's central Anatolian province of Eskisehir began efforts to use only Turkish in all sign boards, advertisements, noting that the public's aversion to Arabic signs has grown in response to Arab states' opposition to Turkey over its Syria operation.

the “Arabs are our brothers” thesis has been abandoned.

this is what Lebanon and Israel each produced: a line extending from where the two countries meet on the wave-washed rocks of Ras en Naqoura/Rosh Ha Nikra roughly 70 miles out to sea, meeting a perpendicular claim line already established by the Republic of Cyprus and accepted by both Israel and Lebanon. Lebanon did what it could, within acceptable customary standards, to make that line bend south, nearly touching established Israeli exploratory fields. Israel did what it could, short of violating anything appropriate, to make its line veer toward the north. Neither side did anything improper or illegal. But 882 square kilometers of Mediterranean Sea were left in dispute.

In recent weeks, Washington has succeeded in reviving its Lebanon-Israel maritime mediation. The “Hof Line” – something that ought to be called the “Ray Line” – has received some attention in the press. After three sessions there is no breakthrough. But at least the two parties are in the same room in UNIFIL headquarters, something Israel declined to do a decade ago.The U.S. maritime mediation of 2010-2012 is missing from the annals of great diplomatic accomplishments. Indeed, in the end, it failed. But the parties to this ongoing dispute would be ill-advised to ignore what they accomplished, with good-faith American help, nearly a decade ago. They can, perhaps, try marginally to improve on their predecessors, bearing in mind nothing happens without mutual agreement. Ray gave them everything they need now to get to “Yes.” By honoring his memory, a win-win scenario – the rarest of occurrences in the Middle East – can come about.

Bowles did not create the “myth of Tangier,” but he gave it a literary respectability and an American cast.

In the early 1950s, Burroughs, Ginsberg, Kerouac, Bryon Gysin, Tennessee Williams, Truman Capote, and Susan Sontag all gravitated to this “portal to the unknown,” as one author christened Tangier. So did European writers like Genet, Juan Goytisolo, and Joe Orton, but Bowles’s influence was not limited to the literary community. In later decades, his recordings and promotion of Moroccan music would draw producers and recording artists from Patti Smith to the Rolling Stones.

Through the 1960s and 1970s, he focused instead on recording and translating from darija (Moroccan Arabic dialect) the oral histories of men he met in Tangier’s cafés. By the time of his death, in 1999, the idea of Tangier as a place for self-discovery had become received wisdom in the West and the Arab world, and Bowles was established as a giant of American letters despite decades of silence.

I gave him a copy of my thesis. He looked up from the title page: “‘Orientalism’?—that’s a bad word, isn’t it?” Faux-naïveté, I would learn, was part of his manner. He told me to come back the following day.

I was, he said, the first Moroccan researcher—a Tangier native, to boot—to defend him. He added his signature beneath my printed name. (A few weeks ago, I got goosebumps when I found the same copy that I gave him, albeit coffee-stained, in the archives at the University of Delaware’s Paul Bowles Collection.) Later, the thesis was included in a collection titled Writing Tangier (2004). I still see citations occasionally in student dissertations on Bowles noting that one Tanjawi, at least, did not regard him as an Orientalist.

Tangier’s collective memory is steeped in nostalgia and centered around the medina, the old city. The medina, the elders told us, was once the epicenter of the Islamic world: it was from the port where the medina meets the sea that Tariq ibn Ziyad had set sail and conquered Spain in 711. After the fall of Granada in 1492, it was to Tangier’s medina that the Jews and Moriscos fled, settling in its alleyways, preserving the mosaic of Islamic Spain

The economic misery and political repression of the 1980s and 1990s made it hard to believe that the medina was ever a free space. Most locals had never heard of these famous writers. I only heard of Bowles when, in 1988, a film crew began working in front of our family restaurant at the entrance to the Kasbah as Bernardo Bertolucci began filming The Sheltering Sky. As teenagers, we came to wonder what truths the books from the Interzone contained, and if Tangier had indeed been better-off under Western rule, as the nostalgists, local and foreign, seemed to imply

The narrative we learned at school was that the monarchy had liberated the north from colonial oppression. But what liberation did the regime (makhzen) bring? After independence, as a local intelligentsia began forming in Tangier, many came to see the American corpus of writings about 1950s Tangier as an invaluable record of a lost golden age.

I made a point of reading the American authors who had written about Tangier’s Interzone. Besides Bowles, I was intrigued by the Beats, especially the Columbia University alums—Kerouac, Ginsberg, Lucien Carr—students of Lionel Trilling and fans of Arthur Rimbaud who had somehow mapped Greenwich Village onto Tangier, turning the Boulevard Pasteur into a “North African Bleecker Street.” But even as a college sophomore, I realized that their writings were more about the straitjacket of McCarthyite America that they were running from, rather than about Morocco as such.

It was even gratifying to see that Tangier, like Berlin, had played a significant role in launching a gay literary movement—in some ways ahead of the West, in having its finger on the “prognostic pulse of the world,” as Burroughs called it. But what was startling was that, while these writers basked in the city’s pleasures, they—with the exception of the Bowleses—didn’t really like Tangier. The Beats had a casual disdain for the natives, invariably describing Moroccans as “rakish” or “raffish.” Capote found Tangier too alien, describing the men as “noisy heathens” and the women as “anonymous bundles of laundry.” He warned friends in New York about the “smell of the arabe.” Burroughs referred to the locals as a “bunch of Ay-rabs,” and in 1958 he pronounced: “Tanger [sic] is finished. The Arab dogs are among us.”

Paul Bowles traced the history of the medina from the early 1930s to independence. He chronicled how the sultan’s crackdown on Sufi practices (“the great puritanical purging”) in central Morocco inched northward.

Bowles’s defense of the Amazigh, or Berber, population was daringly transgressive. Morocco’s culture “is not predominantly Arabic, but Berber,” he insisted—in the face of Arab nationalists who acted as though they believed “Berbers have no culture at all,” as they tried to drag the country into the Arab League. “The general opinion is that the autochthonous population must at all costs be Arabized if it is to share in the benefits of independence,” he observed acidly. “No one seems to have conceived of the possibility of an independent Berber Morocco. In fact, to mention the Berbers at all qualifies one as a pro-French reactionary. At present, to become modern means to become Egyptian.”

Reading these words in my dorm room in wintry Pennsylvania in 1992 was both thrilling and frightening. We as Moroccans—especially those of us from the northern Berber region—grew up in a climate of fear, and I had never heard or read anyone publicly criticize Arab nationalism, or speak so openly of the Moroccan hinterland’s animus toward Fez, the city of the interior regarded as the seat of the regime. To hear this American writer openly excoriate the Moroccan ruling elite for its cruelty and skullduggery was exhilarating

Bowles prompted me to think beyond the binary of “Western” versus “Arab.”

Bowles, in the mid-1960s, had begun translating the memoirs and stories of down-and-out illiterate youth in Tangier. (While he could not read Arabic, Bowles did understand darija, the spoken dialect.) The most prominent of these were Larbi Layachi’s A Life Full of Holes (1966), about a petty thief and male prostitute and his experiences dodging police and servicing tourists (the book was made into a BBC film); Look and Move On (1967), the tales of Mohammed Mrabet, a hustler and golf caddie who worked for an American couple; and the best-known, Mohammed Choukri’s For Bread Alone (1972), an account of his migration from the Rif to Tangier, his life as a street kid in the International Zone, and his becoming a schoolteacher, which he recounted to Bowles in Spanish. These books were marketed in the West as “Moroccan literature,” and for many in the Anglophone world, this was their introduction to it.

The Ministry of Culture, which almost blocked his recording project in 1959, published a remarkable essay in 2009 on the tenth anniversary of his death defending Bowles against criticism from Moroccan nationalist intellectuals, underscoring how he presciently warned of the threats that modernization posed to Morocco’s cultural and physical landscape. Government mouthpieces such as Hespress run flattering pieces about “the American who loved Morocco.”

in effect erased an earlier literary tradition that had seen Moroccan writers published in French and Spanish since the 1930s, let alone the preceding centuries of poetry and other writing in Arabic

Laroui acted as an adviser to the king and was a strong proponent of Arabization. Tangierians saw his attack on Bowles as another attempt by the Arab nationalist elite to subdue the “sin city.” Ben Jelloun also had a complicated relationship to Tangier. The son of a merchant, a Fassi (a person from Fez) who settled in Tangier in the early 1960s, he had attended the French lycée and was seen as part of the new Francophone Fassi upper class—comprising the Alaoui, Alami, Ben Jelloun, Berrada, Omrani, and Tazi families—that had fanned out across the country as the French departed, assuming top government positions. Like Laroui, Ben Jelloun spoke neither of the two common local tongues of the north, Spanish and Tarifit (the Berber language). A paradox of Ben Jelloun’s work, in particular, was that it often featured the very tropes of mysticism, violence, and sexual deviancy he denounced in Bowles’s work. For his part, the American writer dismissed his Moroccan critics as “confirmed Marxists.”

The Moroccan reaction against Bowles began to take form in the early 1970s. His earliest critics were the philosopher Abdallah Laroui and Ben Jelloun, who both chided the American writer for promoting an image of the country as a land of primitivism, drugs, and unlimited sex. Laroui also lambasted the Moroccan bourgeoisie for buying into and reproducing Bowles’s “folkloric” portrayal of their country. Ben Jelloun, writing in 1972, accused the American of belittling the nation’s literary patrimony.

I myself was part of this trend—defending Bowles against the Arab nationalists who were trying to tear him down and impose their political preferences on us. In his final interviews, when asked if he was an “Orientalist,” Bowles would often cite me, noting that a Tangier-born scholar now in America had judged him not to be.

“Paul Bowles loves Morocco, but does not really like Moroccans.” Choukri had some powerful evidence on his side. Over the decades, Bowles had made countless derogatory remarks, speaking of Moroccans as “childlike,” “purely predatory,” and “essentially barbarous.” He claimed also that Muslims aimed for world domination through “the sword and the bomb.”

He was sympathetic to the Amazigh, whom he saw as the original inhabitants of North Africa, a fiercely independent people only “partially Islamicized.” This affection nevertheless rested on some unsettling ideas about racial hierarchy. Bowles was profoundly influenced by the “Hamitic hypothesis,” a late nineteenth-century anthropological theory that saw almost everything of value in Africa as imported by the Hamites, a branch of the Caucasian race, who were held as superior to the Negroid peoples. Berbers, whatever their actual skin tone—even the typically dark-skinned Tuareg—were for Bowles essentially a white “Mediterranean race.”

In Bowles’s idiosyncratic hierarchy, it was Berber music that encapsulated Morocco’s true African identity—and this cultural essence was threatened by the Arabs and their music. The recently released Music of Morocco collection reflects this bias, giving credence to Choukri’s claim that Bowles deliberately misrepresented local culture to reflect his personal vision of Morocco.

I began to realize that Bowles’s fondness for the Berbers and his animus toward Arabs was, in many ways, a reflection of French colonial policy. Although he was well aware of the violence of French imperialism, he enjoyed its amenities—“the old, easygoing, openly colonial life of Morocco”—and as early as the 1950s, Bowles began to lament the loss of “colonial Tangier.” Above all, he believed in the International Zone, seeing its “anarchy” and “freedom from bureaucratic intervention” as an extraordinary political experiment. But these liberties, which is what drew many of the Beats, were the privileges of Europeans and Americans—ones generally not enjoyed by the city’s Muslim and Jewish natives.

In 1972, Tahar Ben Jelloun publicly accused Bowles (and the Beats) of exploiting illiterate, vulnerable youths in Tangier not just artistically but sexually. Choukri in 1997 would echo this charge, claiming Bowles suffered from a sexual illness. These allegations became more commonly heard once Farrar, Straus and Giroux published Bowles’s correspondence in 1994, although he expressed some reluctance about its release. The volume included letters in which he described the boys he slept with, in one letter even bragging about how cheap sex was in Algeria. “Where in this country [America] can I have thirty-five or forty people, and never risk seeing any of them again? Yet, in Algeria, it actually was the mean rate.” (In the correspondence, he reminisced about how he “never had sexual relationships without paying,” and viewed paying for sex as a form of “ownership.”)

Although the letters simply lent credence to rumors long circulating in Tangier, Choukri and other Tanjawi writers were still shocked by them. The literary reaction in Morocco fed into a larger effort there by human rights activists campaigning against sex tourism and child prostitution. Whereas Bowles had always seemed more judicious and reputable than the Beats—in contrast, say, to Burroughs’s open bragging about buying “pre-pubescent gooks” and Ginsberg’s boasting about “paying young boys” for sex—it became increasingly difficult to defend him. For a man who had called Moroccans “purely predatory,” his own behavior now appeared in rather grotesque relief.

The more time I spent at the Schomburg Library uptown, the more I discovered an alternative American literature about Tangier. I stumbled upon Claude McKay’s memoir A Long Way from Home about his time in Tangier in the late 1920s, where he completed his novel Banjo; the actress Anita Reynold’s diary about life in the Interzone in the 1930s; Josephine Baker’s papers, where she talks about filming Princess Tam Tam (1935) in the International Zone, and jazz recordings produced by African-American musicians living in Tangier. Although they had their own dreams about a “Mother Africa,” the African-American writers did not see Tangier as a brothel, or its residents as primitives who needed to be contained or civilized. Most wrote and produced art in solidarity with the disenfranchised local population, connecting the civil rights struggle to North Africa’s anticolonial movements.

In 1998, armed with this newfound knowledge, and as a conscious revision of my earlier guiding, I began giving walking tours of “Black Tangier.” We would would meet at Cinema Mauritania, the theater where Josephine Baker had performed many times, up until her last show there in 1970. She had lived in the International Zone, then joined the French Liberation forces during the war, and later had an affair with the vice-caliph of Spanish Morocco. On the first floor of the Mauritania, pianist Randy Weston had once operated African Rhythms, a music spot that drew the likes of Max Roach and Ahmed Jamal. Then we’d walk down to the Fat Black Pussycat café where the poet Ted Joans, one of few black writers in the Beat movement, played trumpet and “blew” jazz poems.

Next, we’d hit Galerie Delacroix, where Joans once hosted a four-hour tribute to his mentor Langston Hughes, and had the late poet’s verse read in Arabic, English, French, and Spanish. (In 1927, Hughes had visited Tangier and written a lovely poem about travel and unrequited longing, “I Thought It was Tangiers I Wanted.”) Then we’d walk to the majestic Teatro Cervantes built in 1913, where Weston had organized the first pan-African jazz festival in Morocco in June 1972 (revived in 2002), which brought Dexter Gordon, Odetta, Billy Harper, and Pucho and the Latin Soul Brothers to the city. Our last stop was the Hotel Chellah, where, as local legend had it, the Martinican anticolonial thinker Frantz Fanon stayed overnight on July 3, 1959, following a car crash on the Morocco–Algeria border rumored to be the handiwork of La Main Rouge, the paramilitary group run by French intelligence to assassinate leading supporters of Algerian independence. Fanon was flown to Rome the following day on a Moroccan passport.

Paul Bowles and King Hassan II died in 1999, a few months apart. The novelist and the tyrant who had towered over Tangier for generations had more in common than either would have admitted—and that in part explains the reverence Bowles still enjoys in official Morocco

both shared a disdain for leftist, Third-Worldist politics. Both hated pan-Arabism, and loved Berber culture as long as it was “folkloric” and apolitical. They each thought Moroccans were congenitally ill-suited for democracy.

both Bowles and the monarch celebrated a “primitive,” mystical, unlettered, unfree Morocco, sharing a special appetite for the intoxicating rhythms of the Berbers. No wonder King Hassan II, who expelled numerous critics—from Arab intellectuals to French journalists and American professors—never bothered Bowles.

as long as America was seen as a political friend, Bowles was viewed favorably. Not surprisingly, after the Gulf war of 1990 and the release of Bertolucci’s film of The Sheltering Sky that same year, more articles started to appear across the Middle East critiquing Bowles’s representations of Morocco, accusing him of racism and Orientalism

The Morocco that Bowles dubbed a “land of magic” is one the Ministry of Tourism sells to the West

his emphasis on Morocco’s “African” essence suits the country’s recent geopolitical turn and reentry into the Africa Union

for all his misgivings about Western modernity, he thought Morocco as an African country would be better off attaching itself to the West. This is now the position of a significant segment of Morocco’s ruling elite.

That the regime celebrates Berber folklore and the oeuvre of a novelist who wanted an “independent Berber republic” even as it imprisons Berber activists across the country is evidence for many of the regime’s fraudulence and bad faith. In this respect, Bowles’s continuing eminence suggests how little has changed in the kingdom since the colonial era, with an authoritarian regime and repressive social order remaining largely intact.

As for Bowles’s work, I had come to realize that it reflected poorly on Morocco and America. Yes, he had brought attention to the suppression of Berber history and made invaluable musical recordings, but decolonization was supposed to dismantle colonial representations, and instead, the Moroccan regime was validating and institutionalizing Bowles’s depictions of Morocco

today, a new generation of Moroccan writers—among them secularists, Berber activists, music critics, and pan-Africanists—are claiming Bowles as an ally. And that is why I found myself writing about Bowles once more.

Kahanists are the FBI’s prime suspects in the 1985 assassination of popular Palestinian-American activist Alex Odeh who died in a bombing outside Los Angeles because he called for a two-state solution (which became the official policy of the US government less than a decade later).[2] Odeh’s murder had far-reaching implications, scaring off a generation of Arab-American activists from advocating on behalf of Palestinians.

even many sectors of the Israeli right were embarrassed by Kahane’s shameless racism, and by the end of his first term in 1988 he was banned from running again.

Six years later, in 1994, the Israeli government, then led by the Labor Party, declared his Kach party a terrorist organization. But by that point, the Kahane movement had already been active for over a quarter of a century, leaving a wake of destruction. To date it has produced more than 20 killers and taken the lives of over 60 people, most of them Palestinians.[3] Credible allegations put the death toll at well over double that number, but even the lower confirmed figure yields a higher body count than any other Jewish faction in the modern era.

For decades, Kahanists—as followers of Kahane are called in Israel—have repeatedly attempted to leverage their violence to trigger a wider war and bog Israel down in perpetual armed conflict with its neighbors. And once Israel’s military might is truly unassailable, Kahanists say, Jewish armies must march across the Middle East and beyond, destroying churches and mosques and forcing their Christian and Muslim worshippers to abandon their beliefs or die at the sword.

Just months after the Oslo Accords were signed in Washington, DC on the White House lawn, a former candidate for Knesset in Kahane’s Kach party, Baruch Goldstein, committed the largest mass murder by a single person in Israeli history, shooting dead 29 Palestinians and wounding over 100 more at a mosque in Hebron. During the protests that followed, the Israeli Defense Forces killed perhaps two dozen more Palestinians. Exactly 40 days later, at the end of the traditional Muslim mourning period, Hamas began its retaliatory campaign of suicide bombings. Over the next three years this campaign would claim over 100 Israeli lives and harden many Jewish hearts against the prospect of peace with Palestinians. Today, Kahanists can convincingly claim credit for crippling the fragile peace process while it was still in its infancy.

In Hebron in 1983, on the Jewish holiday of Purim, Kahanist Israel Fuchs sprayed a passing Palestinian car with bullets. In response, Israel’s defense minister ordered Fuchs’s Kahanist settlement razed to the ground. A decade later in 1994, when Goldstein carried out his massacre, also on Purim, Israel’s defense minister put Hebron’s Palestinian residents under curfew and ordered the local Palestinian commercial district locked and bolted. The market has been shuttered ever since. Last year, Israel’s defense minister announced that the market would be refurbished and repopulated—by Jewish residents. On the same day, the state renovated nearby Kahane Park, where Goldstein is entombed, and where Kahanists gather every year to celebrate Purim and the carnage Goldstein wrought.

Kahane had spent the previous 22 years calling for Israel’s parliament to be dissolved and replaced with rabbinic rule over a Jewish theocracy, based on the strictest interpretations of the Torah and Talmud. He openly incited the ethnic cleansing of Palestinians—and all other non-Jews who refused to accept unvarnished apartheid—from Israel and the territories it occupied. He outdid all other Israeli eliminationists with his insistence that killing those he identified as Israel’s enemies was not only a strategic necessity, but an act of worship.[1] His ideology continues to resonate: In the September 2019 elections to Israel’s parliament the explicitly Kahanist Jewish Power Party (Otzma Yehudit) got 83,609 votes, putting it in tenth place in a crowded field of over 30 parties.

Both American-born followers of Kahane, Leitner and Ben Yosef went from armed attacks against Palestinians to court room advocates for their fellow religious extremists. Both enlisted at Bar Ilan Law School after serving short prison sentences. Together with his wife Nitzana Darshan, who he met there, Leitner established the highly profitable Israel-based lawfare group Shurat HaDin or Israel Law Center (ILC). After Ben Yosef earned his law degree at Bar Ilan, his American allies founded the Association Center for Civil Justice (ACCJ), a US-based lawfare group that has earned millions of dollars and has for years funneled significant sums to Fuchs, Ben Yosef and other Kahanists.

After Israeli Prime Minister Yitzhak Rabin was assassinated in 1995, his Labor-led government was replaced by the secular right-wing Likud party, led by Benjamin Netanyahu, who promptly appointed ex-Kahanists Tzahi HaNegbi and Avigdor Liberman to cabinet positions. But that did not satisfy the appetite of the Kahanists, who resolved to coax the Likud even further to the right. Founded by longtime Kahane supporter Shmuel Sackett, the Likud’s Jewish Leadership faction succeeded in catapulting its candidate Moshe Feiglin into the role of deputy speaker of the Knesset where he called on the government to “concentrate” the civilian population of Gaza into “tent camps” until they could be forcefully relocated.

Today, prior membership in the Kahanist camp no longer carries any stigma within the Likud.

the original Kach core group has rebranded itself to sidestep Israeli law, now calling itself Jewish Power, and are consistently courted by the rest of the Israeli right

Kahanists have had even greater success penetrating the halls of power at the local level where their representatives on Jerusalem city council have been included in the governing coalition since 2013. In 2014, Kahanist Councillor Aryeh King—now deputy mayor—used widely-understood religious references to incite an assembly of religious Jews to kill Palestinians. Later that very night, a group of religious Jews did exactly that, kidnapping and beating Palestinian teen Mohammad Abu Khdeir, forcing gasoline down his throat and torching him to death from the inside out.

After Kahane’s death, top Chabad rabbi Yitzchak Ginsburgh, also an American immigrant to Israel, inherited Kahane’s position as the most unapologetically racist rabbi in the country. In 2010 Ginsburgh helped publish an influential and vicious religious tract authored by one of his leading disciples called The King’s Torah, which sanctions organ harvesting from non-Jews and infanticide (if a Jew suspects that the child will one day constitute a threat).[9] Ginsburgh’s frequent tributes to Kahane’s memory, including repeated proclamations that “Kahane was right” have cemented the loyalty of third-generation Kahanists, including the latter’s namesake grandson, settler youth leader Meir Ettinger.

Thirty years ago, even if Israeli rabbis thought like Kahane and Ginsburgh they would not dare to speak these sentiments out loud, much less publish and promote them. Under Netanyahu’s rule, however, such sentiments are routinely supported financially and politically by the institutions of the Israeli state. In 2019, Israel’s education minister presented Ginsburgh with the Torah Creativity award at an annual event sponsored by his ministry.

The principles that Rabbi Meir Kahane popularized—that liberal democracy is an undesirable alien idea and that non-Jews must be driven down, and preferably out of Greater Israel altogether—have seeped deep into mainstream Israeli society.

The Israelis have been digging and removing dirt from the tunnel for 12 years. In the 1980s, excavations caused cracking in a building in the Muslim quarter of the old city, which is overhead.

Each of the two has gone to great pains to show who was there first. This year, for example, Palestinians boycotted Israel's celebration of the 3,000th anniversary of Jerusalem, saying it was a Judeo-centric view of the holy city.

There is much confusion about whether the tunnel runs under the Dome of the Rock. Israel insists it does not, but runs near it along the Western Wall. Palestinians suspect it runs underneath, or that additional tunnels do.

Israel says the tunneling allows more tourists to pass through. Only 400 tourists used to be able to pass through each day. Now, Israel expects to bring in 1,500 per day - and $5,000 per day in visitor fees

For some Arabs, the mere memory of that - and the fact that an extremist Jewish group was caught plotting to blow up the mosques - is enough to arouse suspicion about the recent digging. To Palestinian archaeologists, there is no proof, however, that the tunnel dates to the Hasmonean/Jewish period.

Says Mr. Netanyahu: "We are literally touching the bedrock of our existence."

In the New York Times, less than 2 percent of the nearly 2,500 opinion pieces that discussed Palestinians since 1970 were actually written by Palestinians. In the Washington Post, the average was just 1 percent.

While three of Said’s op-eds discussing Palestinians ran in the New York Times in the 1980s, from the 1993 signing of the Oslo Accords until his death in 2003, the newspaper ran only a single letter to the editor authored by him in January 1997, in which Said criticized the Oslo framework. During that time, Said’s opinion pieces explaining Oslo’s fatal flaws appeared in The Guardian, al-Ahram Weekly, and even the Pittsburgh Post-Gazette. Yet readers of America’s “newspaper of record” were not able to hear from one of the country’s most eloquent and prescient Palestinian critics of the “peace process” narrative.

During the 1990s, Thomas Friedman wrote 33 columns discussing Palestinians; William Safire wrote 24, Anthony Lewis wrote 39, and A.M. Rosenthal penned 56. While they differed on various aspects of Oslo, none of them questioned the framing that “peace” was the ultimate goal, that Rabin was “a man of peace,” and that Palestinians who opposed Oslo were in fact opponents of peace.

It is unsurprising, then, that most readers of the mainstream U.S. press would not understand that Rabin only recognized the PLO as “the representative of the Palestinian people,” but did not recognize Palestinians’ right to establish a state along the 1967 lines. They would not know that illegal Israeli settlements continued to expand under Rabin’s watch.

a month before his assassination, Rabin reassured fellow Knesset members that the state Palestinians desired would be “an entity which is less than a state.” And they would not know that, in those same remarks, Rabin made clear that Israel’s borders would be “beyond the lines which existed before the Six Day War,” along with a “united Jerusalem, which will include both Ma’ale Adumim and Givat Ze’ev [West Bank settlements], as the capital of Israel, under Israeli sovereignty.” This is the Rabin that Palestinians know all too well.

in 1999, Said wrote that the Oslo process “required us to forget and renounce our history of loss, dispossessed by the very people who taught everyone the importance of not forgetting the past.”

In 2020 so far, the New York Times has run 39 opinion pieces in its print and online platforms that discuss Palestinians; only three were actually penned by Palestinians

It is not just Palestinians: Black, Indigenous, Latin American, Asian American, and other people of color face ongoing racism in the newsroom, making it more difficult for alternative perspectives to make their way into these influential pages

Alternative news outlets (including +972 Magazine), along with many Palestinians on Twitter and other social media sites, are providing fresh perspectives that we can follow, engage with, and share. The avalanche of tweets and comments highlighting Rabin’s violent legacy is just one example of this. And as more Americans receive their news from social media (including politicians), those wanting Palestinian perspectives now have a much easier time getting them.