Group items tagged

Mr. Hosny himself helped stoke those sentiments, saying, “There was a group of the world’s Jews who had a major influence in the elections who were a serious threat to Egypt taking this position.”

All of Egypt, indeed all of the Arab world, was talking with one voice of outrage and insult.

While no one here would argue that Israel and its supporters played no role in Mr. Hosny’s defeat to a Bulgarian diplomat, many people said that his failure was at least as much a sign of Egypt’s long, slow slide as the center of Arab culture, thought and influence. They said the defeat might represent a rejection of Muslims and Arabs, but perhaps more importantly a rejection of their authoritarian leaders.

Mr. Hosny, a favorite of President Hosni Mubarak, was roundly despised by many members of the nation’s cultural elite

pan-Arab daily newspaper Al Quds Al Arabi wrote that Mr. Hosny’s loss “comes as yet another confirmation of the Arab world’s — and Egypt’s in particular — backslide on the international arena,

considering the charges of anti-Semitism that derailed his candidacy, he has never been known as a strong opponent of normalizing ties with Israel.

Throughout his candidacy, Mr. Hosny struggled to mute the charges of anti-Semitism, efforts that caused many people in Egypt to wince as they watched a stalwart of the state apologize, to Israel no less. And they winced again, when he blamed a Jewish-Zionist conspiracy for his loss.

“The moment he lost he came back and started saying some of the most foul anti-Semitic statements against the Jews, confirming what the West had said about him.”

Mr. Hosny lost his bid for Unesco, but tried to turn that into a victory at home, returning as a victim, and for the state-run media a hero.

When it comes to domestic politics, she said, Egyptian officials often try to present themselves as anti-Israeli, even while serving as a mediator between Israel and the Palestinians.

Writing in the English-language Daily News, the chief editor, Rania al-Malky, suggested that Mr. Hosny might have done as well as he did because he was Arab and Muslim, not because he was qualified. His defeat, she wrote, should not surprise anyone.

she wrote, “you must admit that the Egyptian administration did not deserve to win this bid. How can a 22-year minister of a country where culture, education, health and science have regressed to the Dark Ages become the head of Unesco?”

The subject came out of something I lived through, growing up in a war. Something that my co-screenwriter Joelle also lived through. It’s not like we read a book or based it on a TV interview on CNN. It’s something that we lived through, all the dynamics that you saw in the film, we are very familiar with it. You know, the Palestinian point of view, the Christian point of view. These are things that are so familiar to us. You know it’s this thing that we grew up eating and drinking and living. We were stopped at checkpoints, we hid under the bombs, we lived in shelters in Beirut in the 70s and the 80s and the 90s

We could have been such a lighthouse in the midst of all these other places around because we’re so interesting. Lebanon so interesting. But it’s sad that it does not fully use its potential. You know Christians, Muslims, Shiites, Sunni, liberal, it has all the potential of making a very, very interesting place

I had a lot of prejudice towards the Christians growing up. Like incredible. My parents were very left wing pro-Palestinian. And anybody from the Christian camp, from East Beirut, was considered a traitor, the enemy. And then you meet people from East Beirut, Christians, who were part of the Christian camp, and then you sit down and they work on your movie and and then you go have a drink and then you suddenly say, “Their story’s like mine, they suffered as much as [me].”

“The Insult” is about reexamining the other side. The woman who co-wrote the film with me who became my wife — we wrote four films together — she comes from the Christian camp. I come from [Muslim] West Beirut. She wrote all the scenes of the Palestinian. And I wrote the scenes of the Christians. We swapped.

every screening we do in the states, in Los Angeles in Telluride, in Toronto people were like so emotional about it. And then they said, “We totally identified because of what’s going on in the States today. We are living in America at a period where it feels like this entire society is tearing apart a bit.” And they look at the film and suddenly it’s speaking to them, even though that was not the intention.

Sometimes the country needs to go through a tear in order to heal better.

Team Saudi is now celebrating Qaradawi's capitulation to their own anti-Hezbollah, anti-Shiite prejudices. No words could have been sweeter to Qaradawi's Saudi critics than his recent reversal on Hezbollah: "I defended the so-called Nasrallah and his party, the party of tyranny... in front of clerics in Saudi Arabia. It seems that the clerics of Saudi Arabia were more mature than me."

Qaradawi's alignment with the Saudi position has less to do with his theology or his personal views on the Shiites than with his calculation of regional political trends

His core doctrine of wasatiyya was always better understood as "centrism" than as "moderation" (whatever that might mean)

like it or not, his broad themes -- such as support for "resistance" from Palestine to Iraq, criticism of al Qaeda, calls for democracy, denunciations of most Arab regimes, and conservative social values -- generally seemed to reflect mainstream Arab political views.

Like al-Jazeera, Qaradawi's stances now seem to more closely follow Qatari foreign policy, and his influence has waned along with his host station and Qatar itself, which has experienced a regional backlash

Qaradawi now finds himself speaking to a narrower, more partisan audience. What does it say about his influence that his preferred candidate in Egypt's presidential election, the former Muslim Brotherhood leader and Islamist reformist Abdel Moneim Aboul Fotouh, won less than 20 percent of the vote?

Qaradawi can no longer claim to speak to a broadly unified Arab public because such a creature no longer exists

The proliferation of media outlets and assertive new voices that define the new Arab public sphere tend to undermine any efforts to claim the center ground

Qaradawi has opted to join the bandwagon rather than try to pull Sunni-Shiite relations back toward coexistence. He clearly calculates that anti-Shiite sectarianism in support of the Syrian insurgency is both strategically useful and a political winner.  And those in the Gulf and in the West eager for any opportunity to hurt Iran seem happy to go along

Must Arabs really embrace Zionism before Israel can cease expansion and accept peace?

a longstanding American habit of treating Arab concerns about Israel as a form of anti-Semitism and tuning them out. Instead of hearing out and addressing Arab views, U.S. peace processors have repeatedly focused on soliciting Arab acts of kindness toward Israel. They argue that gestures of acceptance can help Israelis overcome their Holocaust-inspired political neuroses and take risks for peace.

Arabic has two quite different words that are both translated as “negotiation,” making a distinction that doesn’t exist in either English or Hebrew. One word, “musaawama,” refers to the no-holds-barred bargaining process that takes place in bazaars between strangers who may never see each other again and who therefore feel no obligation not to scam each other. Another, “mufaawadhat,” describes the dignified formal discussions about matters of honor and high principle that take place on a basis of mutual respect and equality between statesmen who seek a continuing relationship.Egyptian President Anwar Sadat’s travel to Jerusalem was a grand act of statesmanship to initiate a process of mufaawadhat — relationship-building between leaders and their polities. So was the Arab peace initiative of 2002. It called for a response in kind.

I cite this not to suggest that non-Arabs should adopt Arabic canons of thought, but to make a point about diplomatic effectiveness. To move a negotiating partner in a desired direction, one must understand how that partner understands things and help him to see a way forward that will bring him to an end he has been persuaded to want. One of the reasons we can't seem to move things as we desire in the Middle East is that we don’t make much effort to understand how others reason and how they rank their interests. In the case of the Israel-Palestine conundrum, we Americans are long on empathy and expertise about Israel and very, very short on these for the various Arab parties. The essential militarism of U.S. policies in the Middle East adds to our difficulties. We have become skilled at killing Arabs. We have forgotten how to listen to them or persuade them.

In foreign affairs, interests are the measure of all things. My assumption is that Americans and Norwegians, indeed Europeans in general, share common interests that require peace in the Holy Land. To my mind, these interests include — but are, of course, not limited to — gaining security and acceptance for a democratic state of Israel; eliminating the gross injustices and daily humiliations that foster Arab terrorism against Israel and its foreign allies and supporters, as well as friendly Arab regimes; and reversing the global spread of religious strife and prejudice, including, very likely, a revival of anti-Semitism in the West if current trends are not arrested. None of these aspirations can be fulfilled without an end to the Israeli occupation and freedom for Palestinians.

The Ottoman Turks were careful to ensure freedom of access for worship to adherents of the three Abrahamic faiths when they administered the city. It is an interest that Jews, Christians, and Muslims share.

pathologies of political life in the United States that paralyze the American diplomatic imagination. Tomorrow’s meeting may well demonstrate that, the election of Barack Obama notwithstanding, the United States is still unfit to manage the achievement of peace between Israel and the Arabs.

the American monopoly on the management of the search for peace in Palestine remains unchallenged. Since the end of the Cold War, Russia — once a contender for countervailing influence in the region — has lapsed into impotence. The former colonial powers of the European Union, having earlier laid the basis for conflict in the region, have largely sat on their hands while wringing them, content to let America take the lead. China, India, and other Asian powers have prudently kept their political and military distance. In the region itself, Iran has postured and exploited the Palestinian cause without doing anything to advance it. Until recently, Turkey remained aloof.

the United States has been obsessed with process rather than substance. It has failed to involve parties who are essential to peace. It has acted on Israel’s behalf to preempt rather than enlist international and regional support for peace. It has defined the issues in ways that preclude rather than promote progress. Its concept of a “peace process” has therefore become the handmaiden of Israeli expansionism rather than a driver for peace. There are alternatives to tomorrow’s diplomatic peace pageant on the Potomac. And, as Norway has shown, there is a role for powers other than America in crafting peace in the Holy Land.

Few doubt Mr. Obama’s sincerity. Yet none of his initiatives has led to policy change anyone can detect, let alone believe in.

t. For the most part, Arab leaders have timorously demanded that America solve the Israel-Palestine problem for them, while obsequiously courting American protection against Israel, each other, Iran, and — in some cases — their own increasingly frustrated and angry subjects and citizens.

the Obama administration has engaged the same aging impresarios who staged all the previously failed “peace processes” to produce and direct this one with no agreed script. The last time these guys staged such an ill-prepared meeting, at Camp David in 2000, it cost both heads of delegation, Ehud Barak and Yasser Arafat, their political authority. It led not to peace but to escalating violence. The parties are showing up this time to minimize President Obama’s political embarrassment in advance of midterm elections in the United States, not to address his agenda — still less to address each other’s agendas. These are indeed difficulties. But the problems with this latest — and possibly final — iteration of the perpetually ineffectual “peace process” are more fundamental.

The Mahmoud Abbas administration retains power by grace of the Israeli occupation authorities and the United States, which prefer it to the government empowered by the Palestinian people at the polls. Mr. Abbas’s constitutional term of office has long since expired. He presides over a parliament whose most influential members are locked up in Israeli jails. It is not clear for whom he, his faction, or his administration can now speak.

Yet, as I will argue,  the United States has been obsessed with process rather than substance. It has failed to involve parties who are essential to peace. It has acted on Israel’s behalf to preempt rather than enlist international and regional support for peace. It has defined the issues in ways that preclude rather than promote progress. Its concept of a “peace process” has therefore become the handmaiden of Israeli expansionism rather than a driver for peace. There are alternatives to tomorrow’s diplomatic peace pageant on the Potomac. And, as Norway has shown, there is a role for powers other than America in crafting peace in the Holy Land.

Yet, as I will argue,   the United States has been obsessed with process rather than substance. It has failed to involve parties who are essential to peace. It has acted on Israel’s behalf to preempt rather than enlist international and regional support for peace. It has defined the issues in ways that preclude rather than promote progress. Its concept of a “peace process” has therefore become the handmaiden of Israeli expansionism rather than a driver for peace. There are alternatives to tomorrow’s diplomatic peace pageant on the Potomac. And, as Norway has shown, there is a role for powers other than America in crafting peace in the Holy Land.

Yet, as I will argue,   the United States has been obsessed with process rather than substance. It has failed to involve parties who are essential to peace. It has acted on Israel’s behalf to preempt rather than enlist international and regional support for peace. It has defined the issues in ways that preclude rather than promote progress. Its concept of a “peace process” has therefore become the handmaiden of Israeli expansionism rather than a driver for peace. There are alternatives to tomorrow’s diplomatic peace pageant on the Potomac. And, as Norway has shown, there is a role for powers other than America in crafting peace in the Holy Land

President Obama’s inability to break this pattern must be an enormous personal disappointment to him. He came into office committed to crafting a new relationship with the Arab and Muslim worlds. His first interview with the international media was with Arab satellite television. He reached out publicly and privately to Iran. He addressed the Turkish parliament with persuasive empathy. He traveled to a great center of Islamic learning in Cairo to deliver a remarkably eloquent message of conciliation to Muslims everywhere. He made it clear that he understood the centrality of injustices in the Holy Land to Muslim estrangement from the West. He promised a responsible withdrawal from Iraq and a judicious recrafting of strategy in Afghanistan.  Few doubt Mr. Obama’s sincerity. Yet none of his initiatives has led to policy change anyone can detect, let alone believe in.

provide women with greater access to education and employment

These efforts by the state have run against Libya's extremely conservative patriarchal tr

ditions and tribal culture, which continue to foster gender discrimination.

or example, women still face unequal treatment in many aspects of family law.

o not permit any genuinely independent organizations or political groups to exist. Membership in any group or organization that is not sanctioned by the state is punishable by death under Law No. 71 of 1972. There are a number of women's organizations in Libya that purport to be independent, but they are all in fact closely linked to the state. Consequently, their efforts to promote women's emancipation have yielded little progress.

promote a greater awareness of domestic violence and the fact that more women are entering the workforce.

government temporarily restricted women from leaving the country without their male guardian, a step that the authorities later denied.

Libya has no constitution

aws and key declarations

1977 Declaration of the Authority of the People and the 1988 Great Green Charter of Human Rights in the Age of the Masses (Great Green Charter).

In addition, Article 1 of Law No. 20 of 1991

Women have been eligible to become judges since 1981, although they remain underrepresented in the judiciary. The first female judge was appointed in 1991, and currently there are an estimated 50 female judges

An adult woman is recognized as a full person before the court and is equal to a man throughout all stages of litigation and legal proceedings. However, in some instances, women are not considered to be as authentic witnesses as men.

Libya acceded to the UN Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) in 1989. At that time, it made reservations to Article 2 and Article 16, in relation to rights and responsibilities in marriage, divorce, and parenthood, on the grounds that these articles should be applied without prejudice to Shari'a. Libya made an additional general reservation in 1995, declaring that no aspect of accession can conflict with the laws of personal status derived from Shari'a.[15]

In June 2004, Libya became the first country in the Arab region to ratify the Optional Protocol to CEDAW.[16] The protocol allows Libyan groups and individuals to petition the UN CEDAW committee if they believe their rights under the convention have been violated.[17] However, because the committee can only issue nonbinding recommendations to states in response to these petitions, the practical effects of the protocol remain unclea

There are no genuinely independent nongovernmental women's rights groups in Libya. Several women's organizations claim to be independent, such as Al-Wafa Association for Human Services, which seeks to improve the status of women and "to further women's education and social standing."[18] However, all such organizations have close ties to the authorities. The charity Al-Wattasimu, for example, organized an international conference on women's rights in Tripoli in April 2007. Participants sought to draft new concepts and principles on women's rights and "to realize a strategic support group project for African women."[19] Al-Wattasimu is run by Aisha al-Qadhafi, the daughter of Muammar al-Qadhafi.

zations claim to be independent, such as Al-Wafa Association for Human Services, which seeks to improve the status of

has encoura

ged women to participate in the workforce and to exercise their economic rights.

Society in general still considers women's primary role to be in the home. While more young women in Libya aspire to pursue professional careers, their working lives are often cut short when they marry.

Their political rights and civic voice remain extremely limited on account of the nature of the regime and the fact that all political activity must be sanctioned by the authorities. Recent years have brought no real change in this respect, and women continue to play a marginal role in state institutions. For example, just 36 women gained s

eats in the 468-seat General People's Congress in the March 2009 indirect elections

Women remain underrepresented in the judiciary, with none serving on the Supreme Court

nces. For all its discourse on women's rights, the regime clearly remains extremely reluctant to appoint women to senior positions.

Women are even less likely to participate in the Basic People's Congresses in rural areas, and in some cases those who do attend choose to do so indirectly on account of conservative social attitudes.

Women have gained access to new sources of information in recent years, but the extent to which they can use this information to empower themselves in their civic and pol

itical lives remains limited by the general restrictions on independent political activity.

gime. Women increasingly use the Internet as a source of information, though satellite television, which is more accessible, is the most influential medium

t the same time, social and cultural attitudes are being influenced by growing access to satellite television and the Internet, and by a partial opening in the domestic media, which has led to an increased awareness of women's issues and greater room for discussion. The expansion of mobile telephone access has also give

n women a greater degree of freedom, especially in dealings with the opposite sex.

“The harm that [tea] causes is especially visible in the [Tunisian] countryside, where it weakens the race, which is literally intoxicated and morally and physically diminished.”

In 1941, the French doctor Edmond Sergent described in several scientific articles how Tunisians, instead of adding fresh tea leaves to already boiling water, added used leaves to the water as it boiled, creating a harmful, tar-like drink. Sergent also argued that Tunisians’ black tea was more dangerous than Moroccan green tea, which explained why cases of teaism were rare in Morocco, despite Morocco’s tea consumption being much higher.

French administrators tried banning illegal coffeehouses, which served tea, and increasing customs duties on tea. There were also calls for posters and educational films on the dangers of tea and how to prepare it correctly, for creating a state monopoly on tea, and even a law restricting tea sales to pharmacies upon presentation of a prescription

The perceived social consequences of teaism were founded in the belief that tea addicts would do almost anything to satisfy their habit. According to Sergent, the whole salary of many Tunisian workers went “to the buying of tea and sugar.” When their money ran out, Tunisian teaists sold their last possessions, stole from employers, friends, and family, and, in Dinguizli’s words, lost their “usually docile character.”

By the 1940s, a variety of publications had ceased to view teaism as an exclusively Tunisian problem, as diagnoses cropped up elsewhere in the Maghreb, such as, in 1948, the psychiatrist Charles Bardenat offhandedly ascribing an act of conjugal manslaughter committed in Algeria to the overconsumption of coffee and tea.

not a single case of a French settler in Tunisia being diagnosed with teaism can be found in the French publications.

According to Dinguizli, teaism was an addiction comparable to alcoholism, a form of chronic poisoning with nervous tremors, amnesia, palpitations, blurred vision, serious disturbances of the nervous and circulatory system, a general weakening of the body, and even a marked decrease in birth rates. Later authors delineated additional mental consequences, such as hallucinations, delusions, and even psychoses.

Tea neither produced hallucinations nor induced crime, and it did not “corrupt” Tunisians. They simply enjoyed a new drink that French authors objected to.

When tea first reached England in the 17th and 18th centuries, writers described it as un-British, “unmanly,” and altogether dangerous

chocolate, once the drink of choice at rowdy British clubs, inspired similar concern

The French viewed coffee, which was produced in their colonies of Martinique and La Réunion, as the drink of the Enlightenment and reason

The sight of Tunisians sitting and chatting over tea fueled settler prejudices about Tunisians as lazy and immoderate—nearly all descriptions of teaism focused on the economic consequences

feared attacks, revolt, and any sign of the population losing their supposed “docility.”

The irony of teaism is that the only real epidemic was the diagnosis of teaism itself. Today, tea is practically Tunisia’s national drink

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

Definition Antisemitism is discrimination, prejudice, hostility or violence against Jews as Jews (or Jewish institutions as Jewish).

B. Israel and Palestine: examples that, on the face of it, are antisemiticApplying the symbols, images and negative stereotypes of classical antisemitism (see guidelines 2 and 3) to the State of Israel.Holding Jews collectively responsible for Israel’s conduct or treating Jews, simply because they are Jewish, as agents of Israel.Requiring people, because they are Jewish, publicly to condemn Israel or Zionism (for example, at a political meeting).Assuming that non-Israeli Jews, simply because they are Jews, are necessarily more loyal to Israel than to their own countries.Denying the right of Jews in the State of Israel to exist and flourish, collectively and individually, as Jews, in accordance with the principle of equality.

C. Israel and Palestine: examples that, on the face of it, are not antisemitic(whether or not one approves of the view or action)Supporting the Palestinian demand for justice and the full grant of their political, national, civil and human rights, as encapsulated in international law.Criticizing or opposing Zionism as a form of nationalism, or arguing for a variety of constitutional arrangements for Jews and Palestinians in the area between the Jordan River and the Mediterranean. It is not antisemitic to support arrangements that accord full equality to all inhabitants “between the river and the sea,” whether in two states, a binational state, unitary democratic state, federal state, or in whatever form.Evidence-based criticism of Israel as a state. This includes its institutions and founding principles. It also includes its policies and practices, domestic and abroad, such as the conduct of Israel in the West Bank and Gaza, the role Israel plays in the region, or any other way in which, as a state, it influences events in the world. It is not antisemitic to point out systematic racial discrimination. In general, the same norms of debate that apply to other states and to other conflicts over national self-determination apply in the case of Israel and Palestine. Thus, even if contentious, it is not antisemitic, in and of itself, to compare Israel with other historical cases, including settler-colonialism or apartheid.Boycott, divestment and sanctions are commonplace, non-violent forms of political protest against states. In the Israeli case they are not, in and of themselves, antisemitic.Political speech does not have to be measured, proportional, tempered, or reasonable to be protected under Article 19 of the Universal Declaration of Human Rights or Article 10 of the European Convention on Human Rights and other human rights instruments. Criticism that some may see as excessive or contentious, or as reflecting a “double standard,” is not, in and of itself, antisemitic. In general, the line between antisemitic and non-antisemitic speech is different from the line between unreasonable and reasonable speech.

Britain gave a green light to its client, King Abdullah of Transjordan, to send his British-led little army into Palestine upon expiry of the British mandate, to capture the West Bank - which was intended to be the heartland of the Palestinian state. The winners in the war for Palestine were King Abdullah and the Zionist movement; the losers were Palestinians. Around 750,000 Palestinians, more than half the population, became refugees, and the name Palestine was wiped off the map.

When Jordan formally annexed the West Bank in 1950, Britain and Pakistan were the only UN members to recognise it.

Against the backdrop of Black Lives Matter, the reassessment of Britain’s colonial past and the drive to decolonise school curricula, some scholars have leapt to the defence of the British Empire. Nigel Biggar, the Regius professor of theology at the University of Oxford, for example, defends the British Empire as a moral force for good. Referencing Cecil Rhodes and the campaign to remove his statue from Oriel College, Biggar conceded that Rhodes was an imperialist, “but British colonialism was not essentially racist, wasn’t essentially exploitative, and wasn’t essentially atrocious”. The British Empire’s record in Palestine, however, is rather difficult to reconcile with the benign view of the learned professor. 

Conservative Friends of Israel (CFI) is by far the most powerful pro-Israel lobbying group in Britain, and its membership includes around 80 percent of Tory members of parliament. Since the May 2015 general election, CFI has sent 24 delegations with more than 180 Conservatives to visit Israel.  The last three leaders of the Conservative Party have been uncritical supporters of the State of Israel. Former Prime Minister David Cameron described himself as a “passionate friend” of Israel and insisted that nothing could break that friendship.

Prime Minister Boris Johnson has a slightly more nuanced take on Britain’s record as a colonial power in Palestine. In his 2014 book on Churchill, he described the Balfour Declaration as “bizarre”, “tragically incoherent” and an “exquisite piece of Foreign Office fudgerama”. This was one of the rare examples of sound judgement and historical insight on Johnson’s part. But in 2015, on a trip to Israel as mayor of London, Johnson hailed the Balfour Declaration as “a great thing”. 

Arthur Balfour, the foreign secretary in 1917, undertook to uphold the civil and religious rights of the native population of Palestine. A century later, the House of Commons added national rights as well, voting in October 2014 - by 274 votes to 12 - to recognise a Palestinian state. Cameron chose to ignore the non-binding vote

The Conservative government’s adoption in 2016 of the IHRA’s non-legally-binding working definition of antisemitism falls squarely within this tradition of partisanship on behalf of Zionism and Israel, and disdain for Palestinians.  The definition states: “Antisemitism is a certain perception of Jews, which may be expressed as hatred toward Jews. Rhetorical and physical manifestations of antisemitism are directed toward Jewish or non-Jewish individuals and/or their property, toward Jewish community institutions and religious facilities.”

The definition does not mention Israel by name, but no fewer than seven out of the 11 “illustrative examples” that follow concern Israel. They include “denying the Jewish people their right to self-determination, e.g., by claiming that the existence of a State of Israel is a racist endeavour”; “applying double standards by requiring of it a behaviour not expected or demanded of any other democratic nation”; “drawing comparisons of contemporary Israeli policy to that of the Nazis”; and “holding Jews collectively responsible for actions of the state of Israel”. 

antisemitism was singled out for attention and punishment by a Conservative government that is renowned for its intensely relaxed attitude towards Islamophobia. 

Many left-wing Israelis regard Israel as a racist endeavour. B’Tselem, the highly respected Israeli human rights organisation, issued a closely argued position paper in January titled “A regime of Jewish supremacy from the Jordan River to the Mediterranean Sea: This is apartheid.”

Right-wing Israelis continue to hotly deny that Israel is an apartheid state and reject any comparison with apartheid South Africa. But there is no law against calling Israel an apartheid state, and progressive Israelis do so all the time. Comparisons with Nazi Germany are also not proscribed by Israeli law. Such comparisons are less common in Israeli political discourse, but they are occasionally expressed in newspaper editorials and even by politicians. 

To achieve consensus on the document within the IHRA, it was necessary to separate the statement from the illustrative examples that followed. Pro-Israel partisans, however, have repeatedly conveyed the false impression that the examples are an integral part of the definition.

What the non-legally-binding IHRA document does do, with the help of the examples, is shift the focus from real antisemitism to the perfectly respectable and growing phenomenon of anti-Zionism. Anti-Zionism is sometimes described by pro-Israel stakeholders as “the new antisemitism”. It is essential, however, to distinguish clearly between the two.

The 11 examples make a series of unwarranted assumptions about Israel and world Jewry. They assume that all Israelis adhere to the notion of Israel as a Jewish state; that Israel is a “democratic nation”; that Israel is not a racist endeavour; and that all Jews condemn the comparison between Israeli policy and that of the Nazis.

the definition’s very vagueness confers a political advantage. It enables Israel’s defenders to weaponise the definition, especially against left-wing opponents, and to portray what in most cases is valid criticism of Israeli behaviour as the vilification and delegitimisation of the State of Israel.

Israel is not a democracy. Even within its original borders, it is a flawed democracy at best, because of discrimination at multiple levels against its Palestinian citizens. But in the whole area under its rule, including the occupied Palestinian territories, Israel is an ethnocracy - a political system in which one ethnic group dominates another. 

In the Orwellian world of the post-full-adoption Labour Party, many of the members who have been suspended or expelled for the crime of antisemitism were themselves Jewish. Several Jewish Labour Party members have been investigated since 2016, nearly all on the basis of allegations of antisemitism. This made a mockery of the claim of Keir Starmer, who succeeded the allegedly antisemitic Jeremy Corbyn as leader, to be making the Labour Party a safe place for Jews.  

In the rush to burnish its pro-Zionist credentials, the Labour Party turned against some of its most progressive Jewish members. Moshe Machover, the veteran Israeli British anti-Zionist, was expelled and then reinstated in 2017 after the Guardian published a letter of protest undersigned by 139 Labour Party members, including eminent Jewish lawyer Geoffrey Bindman, dismissing the insinuation of antisemitism as “personally offensive and politically dangerous”.

Anti-Zionism is opposition to the exclusive character of the state of Israel and to Israeli policies, particularly its occupation of the West Bank. Antisemitism relates to Jews anywhere in the world; anti-Zionism relates only to Israel. 

In a letter to the Guardian published in November 2020, a group of 122 Palestinian and Arab academics, journalists and intellectuals expressed their concerns about the IHRA definition. Palestinian voices are rarely heard in the national debate on antisemitism and Israel-Palestine.

Through ‘examples’ that it provides, the IHRA definition conflates Judaism with Zionism in assuming that all Jews are Zionists, and that the state of Israel in its current reality embodies the self-determination of all Jews. We profoundly disagree with this. The fight against antisemitism should not be turned into a stratagem to delegitimise the fight against the oppression of the Palestinians, the denial of their rights and the continued occupation of their land

Another call on universities to resist the government’s attempt to impose the IHRA definition came from an unexpected source: British academics who are also Israeli citizens. I am a member of this group, brought together by outrage at Williamson’s rude and crude intervention. It came as a surprise to discover that there are so many of us but, on the issue of his threat, we were all on the same page, regardless of our diverse academic disciplines, ages, statuses and political affiliations.

Our demarche took the form of a long letter sent in the last week of January to all vice chancellors of English universities and many academic senates. Since then, our letter has been signed by an impressive list of 110 supporters, all Israeli academics outside the UK, including many from Israel. We tried to reach a wider public beyond the academy by publishing our letter in the mainstream media. Our request was either rejected or ignored by no less than 12 national newspapers and other media outlets. We were rather surprised and disappointed that not a single national paper saw fit to publish our letter or to report our initiative. But the letter was eventually published by the Jewish leftist online journal, Vashti.

In our letter, we said: “Fighting antisemitism in all its forms is an absolute must. Yet the IHRA document is inherently flawed, and in ways that undermine this fight. In addition, it threatens free speech and academic freedom and constitutes an attack both on the Palestinian right to self-determination, and the struggle to democratise Israel.”

The Loach affair vividly demonstrates the damage that the IHRA document can do to free speech on campus. The document was used to smear a prominent left-wing critic of Israel and a defender of Palestinian rights, and to try to deny him a platform. The attempt at no-platforming ultimately failed, but it caused totally unwarranted pain to the artist, placed the master of his old college in an extremely awkward position, stirred up a great deal of ill-feeling on both sides of the argument, wasted a great deal of time and energy that could have been put to better use, and, worst of all, in my humble opinion, was completely unnecessary, unjustified and unproductive. All it did was sour the atmosphere around an imaginative cultural event.

it must be emphasised that antisemitism is not a fiction, as some people claim. It is a real problem at all levels of our society, including university campuses, and it needs to be confronted robustly wherever it rears its ugly head. Secondly, it would be quite wrong to suggest that Jewish students who protest about antisemitism are inventing or exaggerating their feeling of hurt. Jewish students genuinely feel vulnerable and have a real need for protection by university authorities against any manifestation of bigotry, harassment or discrimination. 

the definition is implicitly premised on Jewish exceptionalism - on the notion that Jews are a special case and must be treated as such. This gets in the way of solidarity and cooperation with other groups who are also susceptible to racial prejudice, such as Arabs and Muslims. To be effective, the fight against racism needs to take place across the board and not in isolated corners.

Despite its claim to the contrary, Israel does not represent all Jews globally, but only its own citizens, a fifth of whom are Palestinian.

British Jews are not collectively responsible for Israel’s conduct, but the IHRA definition implicates them in Israel’s affairs, and encourages them to target anyone they consider to be an enemy of the Jewish state.

do we need a definition of antisemitism at all? My own view is that we do not. The very term "antisemitic" is problematic because Arabs are Semites too. I prefer the term "anti-Jewish racism". What we need is a code of conduct to protect all minority groups, including Jews, against discrimination and harassment while protecting freedom of speech for all members of universities. 

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

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

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

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

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 planet could see a greater temperature increase in the next 50 years than it did in the last 6,000 years combined. By 2070, the kind of extremely hot zones, like in the Sahara, that now cover less than 1% of the earth’s land surface could cover nearly a fifth of the land, potentially placing 1 of every 3 people alive outside the climate niche where humans have thrived for thousands of years. Many will dig in, suffering through heat, hunger and political chaos, but others will be forced to move on

In Southeast Asia, where increasingly unpredictable monsoon rainfall and drought have made farming more difficult, the World Bank points to more than 8 million people who have moved toward the Middle East, Europe and North America. In the African Sahel, millions of rural people have been streaming toward the coasts and the cities amid drought and widespread crop failures. Should the flight away from hot climates reach the scale that current research suggests is likely, it will amount to a vast remapping of the world’s populations.

Migration can bring great opportunity not just to migrants but also to the places they go

Northern nations can relieve pressures on the fastest-warming countries by allowing more migrants to move north across their borders, or they can seal themselves off, trapping hundreds of millions of people in places that are increasingly unlivable. The best outcome requires not only goodwill and the careful management of turbulent political forces; without preparation and planning, the sweeping scale of change could prove wildly destabilizing. The United Nations and others warn that in the worst case, the governments of the nations most affected by climate change could topple as whole regions devolve into war

To better understand the forces and scale of climate migration over a broader area, The New York Times Magazine and ProPublica joined with the Pulitzer Center in an effort to model, for the first time, how people will move across borders

The story is similar in South Asia, where nearly one-fourth of the global population lives. The World Bank projects that the region will soon have the highest prevalence of food insecurity in the world. While some 8.5 million people have fled already — resettling mostly in the Persian Gulf — 17 million to 36 million more people may soon be uprooted, the World Bank found. If past patterns are a measure, many will settle in India’s Ganges Valley; by the end of the century, heat waves and humidity will become so extreme there that people without air conditioning will simply die.

If governments take modest action to reduce climate emissions, about 680,000 climate migrants might move from Central America and Mexico to the United States between now and 2050. If emissions continue unabated, leading to more extreme warming, that number jumps to more than a million people. (None of these figures include undocumented immigrants, whose numbers could be twice as high.)

As with much modeling work, the point here is not to provide concrete numerical predictions so much as it is to provide glimpses into possible futures. Human movement is notoriously hard to model, and as many climate researchers have noted, it is important not to add a false precision to the political battles that inevitably surround any discussion of migration. But our model offers something far more potentially valuable to policymakers: a detailed look at the staggering human suffering that will be inflicted if countries shut their doors.

the coronavirus pandemic has offered a test run on whether humanity has the capacity to avert a predictable — and predicted — catastrophe. Some countries have fared better. But the United States has failed. The climate crisis will test the developed world again, on a larger scale, with higher stakes

Climate is rarely the main cause of migration, the studies have generally found, but it is almost always an exacerbating one.

Drought helped push many Syrians into cities before the war, worsening tensions and leading to rising discontent; crop losses led to unemployment that stoked Arab Spring uprisings in Egypt and Libya; Brexit, even, was arguably a ripple effect of the influx of migrants brought to Europe by the wars that followed. And all those effects were bound up with the movement of just 2 million people. As the mechanisms of climate migration have come into sharper focus — food scarcity, water scarcity and heat — the latent potential for large-scale movement comes to seem astronomically larger.

North Africa’s Sahel provides an example. In the nine countries stretching across the continent from Mauritania to Sudan, extraordinary population growth and steep environmental decline are on a collision course. Past droughts, most likely caused by climate change, have already killed more than 100,000 people there. And the region — with more than 150 million people and growing — is threatened by rapid desertification, even more severe water shortages and deforestation. Today researchers at the United Nations estimate that some 65% of farmable lands have already been degraded. “My deep fear,” said Solomon Hsiang, a climate researcher and economist at the University of California, Berkeley, is that Africa’s transition into a post-climate-change civilization “leads to a constant outpouring of people.”

Our model projects that migration will rise every year regardless of climate, but that the amount of migration increases substantially as the climate changes. In the most extreme climate scenarios, more than 30 million migrants would head toward the U.S. border over the course of the next 30 years

every one of the scenarios it produces points to a future in which climate change, currently a subtle disrupting influence, becomes a source of major disruption, increasingly driving the displacement of vast populations.

rough predictions have emerged about the scale of total global climate migration — they range from 50 million to 300 million people displaced — but the global data is limited, and uncertainty remained about how to apply patterns of behavior to specific people in specific places.

Once the model was built and layered with both approaches — econometric and gravity — we looked at how people moved as global carbon concentrations increased in five different scenarios, which imagine various combinations of growth, trade and border control, among other factors. (These scenarios have become standard among climate scientists and economists in modeling different pathways of global socioeconomic development.)

We are now learning that climate scientists have been underestimating the future displacement from rising tides by a factor of three, with the likely toll being some 150 million globally. New projections show high tides subsuming much of Vietnam by 2050 — including most of the Mekong Delta, now home to 18 million people — as well as parts of China and Thailand, most of southern Iraq and nearly all of the Nile Delta, Egypt’s breadbasket. Many coastal regions of the United States are also at risk.

Around 2012, a coffee blight worsened by climate change virtually wiped out El Salvador’s crop, slashing harvests by 70%. Then drought and unpredictable storms led to what a U.N.-affiliated food-security organization describes as “a progressive deterioration” of Salvadorans’ livelihoods.

climate change can act as what Defense Department officials sometimes refer to as a “threat multiplier.”

For all the ways in which human migration is hard to predict, one trend is clear: Around the world, as people run short of food and abandon farms, they gravitate toward cities, which quickly grow overcrowded. It’s in these cities, where waves of new people stretch infrastructure, resources and services to their limits, that migration researchers warn that the most severe strains on society will unfold

the World Bank has raised concerns about the mind-boggling influx of people into East African cities like Addis Ababa, in Ethiopia, where the population has doubled since 2000 and is expected to nearly double again by 2035

now a little more than half of the planet’s population lives in urban areas, but by the middle of the century, the World Bank estimates, 67% will. In just a decade, 4 out of every 10 urban residents — 2 billion people around the world — will live in slums

El Paso is also a place with oppressive heat and very little water, another front line in the climate crisis. Temperatures already top 90 degrees here for three months of the year, and by the end of the century it will be that hot one of every two days. The heat, according to researchers at the University of California, Berkeley, will drive deaths that soon outpace those from car crashes or opioid overdoses. Cooling costs — already a third of some residents’ budgets — will get pricier, and warming will drive down economic output by 8%, perhaps making El Paso just as unlivable as the places farther south.

High emissions, with few global policy changes and relatively open borders, will drive rural El Salvador — just like rural Guatemala — to empty out, even as its cities grow. Should the United States and other wealthy countries change the trajectory of global policy, though — by, say, investing in climate mitigation efforts at home but also hardening their borders — they would trigger a complex cascade of repercussions farther south, according to the model. Central American and Mexican cities continue to grow, albeit less quickly, but their overall wealth and development slows drastically, most likely concentrating poverty further. Far more people also remain in the countryside for lack of opportunity, becoming trapped and more desperate than ever.

By midcentury, the U.N. estimates that El Salvador — which has 6.4 million people and is the most densely populated country in Central America — will be 86% urban

Most would-be migrants don’t want to move away from home. Instead, they’ll make incremental adjustments to minimize change, first moving to a larger town or a city. It’s only when those places fail them that they tend to cross borders, taking on ever riskier journeys, in what researchers call “stepwise migration.” Leaving a village for the city is hard enough, but crossing into a foreign land — vulnerable to both its politics and its own social turmoil — is an entirely different trial.

I arrived in Tapachula five weeks after the breakout to find a city cracking in the crucible of migration. Just months earlier, passing migrants on Mexico’s southern border were offered rides and tortas and medicine from a sympathetic Mexican public. Now migrant families were being hunted down in the countryside by armed national-guard units, as if they were enemy soldiers.

Models can’t say much about the cultural strain that might result from a climate influx; there is no data on anger or prejudice. What they do say is that over the next two decades, if climate emissions continue as they are, the population in southern Mexico will grow sharply. At the same time, Mexico has its own serious climate concerns and will most likely see its own climate exodus. One in 6 Mexicans now rely on farming for their livelihood, and close to half the population lives in poverty. Studies estimate that with climate change, water availability per capita could decrease by as much as 88% in places, and crop yields in coastal regions may drop by a third. If that change does indeed push out a wave of Mexican migrants, many of them will most likely come from Chiapas.

even as 1 million or so climate migrants make it to the U.S. border, many more Central Americans will become trapped in protracted transit, unable to move forward or backward in their journey, remaining in southern Mexico and making its current stresses far worse.

Already, by late last year, the Mexican government’s ill-planned policies had begun to unravel into something more insidious: rising resentment and hate. Now that the coronavirus pandemic has effectively sealed borders, those sentiments risk bubbling over. Migrants, with nowhere to go and no shelters able to take them in, roam the streets, unable to socially distance and lacking even basic sanitation. It has angered many Mexican citizens, who have begun to describe the migrants as economic parasites and question foreign aid aimed at helping people cope with the drought in places where Jorge A. and Cortez come from.

a new Mexico-first movement, organizing thousands to march against immigrants

Trump had, as another senior government official told me, “held a gun to Mexico’s head,” demanding a crackdown at the Guatemalan border under threat of a 25% tariff on trade. Such a tax could break the back of Mexico’s economy overnight, and so López Obrador’s government immediately agreed to dispatch a new militarized force to the border.

laying blame at the feet of neoliberal economics, which he said had produced a “poverty factory” with no regional development policies to address it. It was the system — capitalism itself — that had abandoned human beings, not Mexico’s leaders. “We didn’t anticipate that the globalization of the economy, the globalization of the law … would have such a devastating effect,”

No policy, though, would be able to stop the forces — climate, increasingly, among them — that are pushing migrants from the south to breach Mexico’s borders, legally or illegally. So what happens when still more people — many millions more — float across the Suchiate River and land in Chiapas? Our model suggests that this is what is coming — that between now and 2050, nearly 9 million migrants will head for Mexico’s southern border, more than 300,000 of them because of climate change alone.

“If we are going to die anyway,” he said, “we might as well die trying to get to the United States.”

In the case of Addis Ababa, the World Bank suggests that in the second half of the century, many of the people who fled there will be forced to move again, leaving that city as local agriculture around it dries up.

Without a decent plan for housing, feeding and employing a growing number of climate refugees, cities on the receiving end of migration can never confidently pilot their own economic future.

The United States refused to join 164 other countries in signing a global migration treaty in 2018, the first such agreement to recognize climate as a cause of future displacement. At the same time, the U.S. is cutting off foreign aid — money for everything from water infrastructure to greenhouse agriculture — that has been proved to help starving families like Jorge A.’s in Guatemala produce food, and ultimately stay in their homes. Even those migrants who legally make their way into El Paso have been turned back, relegated to cramped and dangerous shelters in Juárez to wait for the hearings they are owed under law.

There is no more natural and fundamental adaptation to a changing climate than to migrate. It is the obvious progression the earliest Homo sapiens pursued out of Africa, and the same one the Mayans tried 1,200 years ago. As Lorenzo Guadagno at the U.N.’s International Organization for Migration told me recently, “Mobility is resilience.” Every policy choice that allows people the flexibility to decide for themselves where they live helps make them safer.

what may be the worst-case scenario: one in which America and the rest of the developed world refuse to welcome migrants but also fail to help them at home. As our model demonstrated, closing borders while stinting on development creates a somewhat counterintuitive population surge even as temperatures rise, trapping more and more people in places that are increasingly unsuited to human life

the global trend toward building walls could have a profound and lethal effect. Researchers suggest that the annual death toll, globally, from heat alone will eventually rise by 1.5 million. But in this scenario, untold more will also die from starvation, or in the conflicts that arise over tensions that food and water insecurity will bring

America’s demographic decline suggests that more immigrants would play a productive role here, but the nation would have to be willing to invest in preparing for that influx of people so that the population growth alone doesn’t overwhelm the places they move to, deepening divisions and exacerbating inequalities.

At the same time, the United States and other wealthy countries can help vulnerable people where they live, by funding development that modernizes agriculture and water infrastructure. A U.N. World Food Program effort to help farmers build irrigated greenhouses in El Salvador, for instance, has drastically reduced crop losses and improved farmers’ incomes. It can’t reverse climate change, but it can buy time.

Thus far, the United States has done very little at all. Even as the scientific consensus around climate change and climate migration builds, in some circles the topic has become taboo. This spring, after Proceedings of the National Academy of Sciences published the explosive study estimating that, barring migration, one-third of the planet’s population may eventually live outside the traditional ecological niche for civilization, Marten Scheffer, one of the study’s authors, told me that he was asked to tone down some of his conclusions through the peer-review process and that he felt pushed to “understate” the implications in order to get the research published. The result: Migration is only superficially explored in the paper.

Our modeling and the consensus of academics point to the same bottom line: If societies respond aggressively to climate change and migration and increase their resilience to it, food production will be shored up, poverty reduced and international migration slowed — factors that could help the world remain more stable and more peaceful. If leaders take fewer actions against climate change, or more punitive ones against migrants, food insecurity will deepen, as will poverty. Populations will surge, and cross-border movement will be restricted, leading to greater suffering. Whatever actions governments take next — and when they do it — makes a difference.

The world can now expect that with every degree of temperature increase, roughly a billion people will be pushed outside the zone in which humans have lived for thousands of years

“If we don’t develop a different attitude,” he said, “we’re going to be like people in the lifeboat, beating on those that are trying to climb in.”

The Middle East and North Africa are becoming a kind of citizenship frontier: a region where certainty, permanence, and protection of citizenship is being uniquely and dangerously corroded. And Western countries are enabling this dynamic.

The creation of a new, opaquely defined but unambiguously lesser form of citizenship is not a symptom of exploitative labor conditions. It’s a symptom of a regional erosion of citizenship.

Kuwait, Qatar, and Bahrain all emerged as states containing substantial populations of bedoon—stateless residents who were not recognized as citizens and were, in some cases, denied even birth certificates.

Most significant of all are the post-1948 populations of Palestinians in Jordan, Syria, and Lebanon, millions of people who were eventually issued identity documents by several governments, such as subvariants of Syrian passports (Syrian travel documents for Palestinian refugees), which looked like and served as passports but faced adamant political insistence from all sides—save Jordan, which eventually largely naturalized Palestinians—that this documentation was not, in fact, citizenship.

this type of citizenship comes with a built-in expiration date, making these immigrant players’ citizenships temporary as well as second class.

Since the 2010s, the Middle East is emerging as a kind of experimental zone where the erosion of citizenship rights can be trialed. While Qatari soccer players are temporary citizens naturalized with an expiration date—even if the details of when their passports expire is not public—Western countries are increasingly comfortable denaturalizing and revoking the citizenship of their own immigrant citizens of Middle Eastern origin when those citizens are accused of terrorist activity in the region.

some right-populist movements are claiming that Middle Eastern and North African immigrants are somehow not really American, Dutch, or British

The West looks the other way as Gulf states chip away at citizenship norms for expediency, and local governments don’t protest too much when Western governments strand their denaturalized ex-citizens in the region. Especially after the emergence of the Islamic State, with its large contingent of Western, immigrant-origin fighters, the revocation of citizenship became an appealing alternative to long and complicated criminal prosecutions.

Western institutions in the Middle East have led the way in demonstrating that the definition of citizenship can be changed to solve an embarrassing problem, be that one of your citizens swearing allegiance to the Islamic State or the fact that half your national soccer team is foreign

The erasure of citizenship rights in these cases can be tolerated by international legal regimes because they are considered exceptional. It’s just for some athletes. It’s just for terrorists. But it doesn’t stay that way: The model, once implemented, is attractive for other uses.

conditional citizenship, a term coined by the American author Laila Lalami to describe people who, through a web of big and small prejudices and bureaucratic procedures, have “rights the state finds expendable.”