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"There has been a complicated shift in the region, and Germany is desperately trying to stick with its traditional policy, which is solidarity with Israel," he says. Germany plays an important mediating role in the peace process, and the abstention may be an attempt to maintain that neutrality, he says. But it is also a reflection of the country's varied political interests on the issue, which include support of Israel as a key part of Germany's post-World War II rehabilitation, using this relationship as a means of strengthening ties with Israel's main ally, the US, and economic interests in the Middle East, he says. "That tends to produce this kind of balancing act," he says. "But either way, it will be criticized on both sides."

Director of the ECFR's Middle East and North Africa Program Daniel Levy, says an abstention -- which is a slight move away from its unwavering support of Israel -- was actually the "most forward-leaning vote" possible for Germany, given both the domestic situation and Berlin's international position. Polls show that Germans are becoming increasingly frustrated with their country's staunch support of Israel.

Russia is out to raise the stakes for U.S. military intervention, which it sees as destabilizing for the world order; to minimize the impact of Islamist radicalism and extremism born out of the Arab Spring; and to try to find political solutions to a host of issues, from the civil war in Syria to Iran’s nuclear issue to post-American Afghanistan

In Russian society, the long and painful experience of Soviet involvement in Afghanistan gave rise to what was called “Afghan syndrome,” i.e., shunning involvement, especially with military forces, in the Muslim world. Focused on itself and its immediate neighborhood, the Russian Federation physically quit and then neglected whole regions of former Soviet influence, including the Middle East. It continued selling arms to some of its ex-allies, including Syria, but now on a commercial rather than ideological or strategic basis.

Iran turned out to be a responsible neighbor and a useful partner, staying away from the Chechen conflict and even helping Russia negotiate an end to the bloody civil war in Tajikistan

suspects, identified as Tunisians,

fake passports

not clear whether the suspects might be extradited to Libya or the U.S.

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

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

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

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

This analysis examines the project through the lens of the creation of a new commodity chain, revealing its effects as no different from the destructive mining activities taking place in southern Morocco.

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

A senior White House foreign policy official has pushed a plan to partition Libya, and once drew a picture of how the country could be divided into three areas on a napkin in a meeting with a senior European diplomat

Sebastian Gorka, a deputy assistant to Donald Trump under pressure over his past ties with Hungarian far-right groups, suggested the idea of partition in the weeks leading up to the US president’s inauguration, according to an official with knowledge of the matter. The European diplomat responded that this would be “the worst solution” for Libya

Gorka is vying for the job of presidential special envoy to Libya

If Osama bin Laden were still alive today, one year after he was killed in a U.S. raid, he would hardly recognize the world he knew. Nor would he see the supposed "clash of civilizations" that he tried so hard to foment over two decades of violent jihad

Reuel Marc Gerecht, a former CIA official who is deemed one of the most astute analysts of jihadism, wrote in The WSJ that it was always unavoidable that "Islamists who braved the wrath of rulers and trenchantly critiqued the moral breakdown of their societies were going to do well in a post secular age. What is poorly understood in the West is how critical fundamentalists are to the moral and political rejuvenation of their countries. As counter intuitive as it seems, they are the key to more democratic, liberal politics in the region."

According to Richard Bulliet, a scholar of modern Arab history at Columbia University, the worst blow that the Arab Spring delivered to radical Islamism was a profound lesson in what works and what doesn't. "If people see that assassinating Anwar Sadat changed nothing, but peacefully demonstrating changed everything, then why should anyone support jihadists any more?"

Morsi's performance in Tehran disappointed his Iranian hosts as cruelly as it mocked those who warned that his visit would deliver Egypt into Iran's camp and reveal a radical new Egyptian foreign policy.

"Our solidarity with the struggle of the Syrian people against an oppressive regime that has lost legitimacy is an ethical duty as it is a political and strategic necessity," he said, prompting Syrian officials to walk out of the summit in protest. Sitting directly beside Ahmadinejad, Morsi said: "I am here to announce our full and just support for a free, independent Syria that supports a transition into a democratic system and that respects the will of the Syrian people for freedom and equality at the same time, preventing Syria from going into civil war or going into sectarian divisions."

Morsi's decision to take the opportunity offered by Iran to embrace the Syrian uprising against Assad therefore put the Iranian regime in something of a bind. Morsi refused even to say clearly if relations with Iran will be upgraded, but he has said he will pursue a more balanced foreign policy with many states, including Iran. A leaked memo issued by the Ministry of Culture and Islamic Guidance on August 26, which issued strict instructions to the media banned them from publishing: "Any potential devilish comments about issues pertaining to Egypt, Bahrain and Syria." The memo (published on various Iranian opposition websites) effectively censored the media from publishing anything negative about the NAM summit.

protesters in Cairo are gathered at the U.S. embassy compound, where some have scaled the walls and pulled down the American flag

protesting an American film that insults Prophet Mohammed

The movie is called Mohammed Nabi al-Muslimin, or Mohammed, Prophet of the Muslims. If you've never heard of it, that's because the few clips circulating online are dubbed in Arabic. The above clip, which is allegedly from the film (I haven't been able to confirm this) is one of the only in English. That's also because it's allegedly produced by Florida Pastor Terry Jones (yes, the asshole who burnt the Koran despite Defense Secretary Robert M. Gates' pleas) and two Egyptians living in the U.S., according to Egyptian press accounts. The Egyptians are allegedly Coptic, the Christian minority that makes up about a tenth of Egypt

Diplomats and analysts say there is no evidence as yet of formal links between al Qaeda and the Sinai militants - made up of Bedouin aggrieved at their treatment by Cairo, Egyptians who escaped prisons during last year's uprising against Hosni Mubarak, and Palestinians from neighboring Gaza.

They blend a toxic mix of smuggling, gun-running and human trafficking with the "takfiri" ideology of al Qaeda - which declares all Muslims who do not follow their purist, Salafist interpretation of Islam as "kafirs" - infidels. Crime and religion are soldered by ferocious opposition to Israel.

"Our ammo is over and we don't know where we are."

Saudi Arabia hosted Arab Muslim Brotherhood exiles during the repression of the 1950 and 1960s. They came not only from Egypt but also from Syria, Iraq and other Arab countries where they had been prosecuted. Brotherhood cadres played a pivotal role in Saudi educational institutions and later the transnational organizations set up by King Faisal to counter the spread of Arab nationalism and leftist movements. Saudis used the exiled Islamists as tools to weaken such movements and undermine their credibility, while emphasizing their un-Islamic character. During the anti-Soviet jihad in the 1980s, Saudis used the worldwide networks established by the Brotherhood to inflame the imagination of its youth and channel aid and weapons. Yet Saudi Arabia never allowed the Brotherhood to establish branches there as they did in other Arab countries and in the West.

Educated urban Saudis were attracted to the Brotherhood discourse and impressed by its ability to form civil society organizations, posing as charitable and welfare services. Individuals frustrated with the Wahhabi-Salafist tradition that forbids political action and unconditionally obeys rulers, found in the Brotherhood an authentic discourse capable of mobilizing society. The ideological vacuum that resulted from the death of Arab nationalism and socialism after 1967 was quickly filled by political Islam. To counter the appeal of the Muslim Brotherhood, the Saudi religious establishment condemned it as a divisive force and accused it of undermining people’s creeds. Saudi Arabia began to curb the activities of the Brotherhood after the latter condemned the Saudis for inviting foreign troops to expel then-Iraqi president Saddam Hussein from Kuwait in 1990.

After 9/11, suspicion of the Brotherhood evolved into outright hostility. Prince Nayif accused the Brotherhood of radicalizing Saudi youth and held it responsible for the terrorism wave that swept the country from 2003 to 2008. Such accusations were unfounded, as most jihadis operating in Saudi Arabia grounded their actions in the teachings of Muhammad ibn Abd al-Wahhab, the 18th-century preacher whose tradition has been dominant in Saudi Arabia up to the present.