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Erdogan’s visit was prompted by the situation in Idlib, but the venue Putin chose — an aerospace exhibition — set the stage for Moscow to open its favorite topic, namely opportunities for further defense cooperation and fresh arms sales to Turkey in the wake of the S-400 missile deal. 

Tensions in the rebel-held province shot up Aug. 19 after a Syrian fighter jet struck a pickup of the Faylaq al-Sham group escorting a Turkish military convoy, which, according to Ankara, was taking reinforcements to the Turkish observation post at Morek in the southernmost corner of Idlib. The situation grew into a crisis between Ankara and Moscow as Syrian forces encircled the Morek base, where about 200 Turkish soldiers are stationed, while marching into the key town of Khan Sheikhoun. 

Unlike Western leaders, Putin has proved a master in speaking not only to the minds but also the hearts of both Turkish decision-makers and the Turkish people. He grasps the “emotional reality” prevailing in Ankara, where how one feels could be more consequential than what one thinks nowadays. In a move flattering nationalist sentiments, Putin offered Erdogan the opportunity to send a Turkish astronaut to space on the centenary of the Turkish republic in 2023, drawing on the recent creation of a space agency in Turkey, which has been actively advertised for domestic political consumption

A Turkish astronaut in space ahead of the 2023 presidential polls would make for a great election gift for Erdogan

each Putin-Erdogan summit has seen Ankara give concessions, be they economic, diplomatic or security- and defense-related

The UAE has plans to develop the Middle East’s most advanced commercial satellite to produce high-resolution satellite imagery. It has also set the ambitious goal of building a human colony on Mars by 2117.

The Westphalian political imaginary of separate competing territorial states is a spatial arrangement singularly unsuited to the collective tasks ahead, but it is the institutional context within which we have to act.

Generating domestic pressure to make his commitments on a time horizon and this not becoming an endless series of futile escalations credible will be one of the most important things which Obama's skeptical supporters can do over the next year.

Foreign news coverage has been taking a hit for decades. According to a 2014 Pew report, American newspapers even then had cut their international reporting staff by 24 percent in less than a decade. Network news coverage of stories with a foreign dateline averaged 500 minutes per year in 2016, compared to an average 1,500 minutes in 1988, according to a study by Tyndall. “Clearly it’s harder for international stories to end up on front pages now,” says Ben Pauker, who served as the executive editor of Foreign Policy for seven years until the end of 2017. He is now a managing editor at Vox. From his own experience, Pauker says, it’s simply an issue of editorial bandwidth. “There’s only so much content an editorial team can process.”

In October 2017, Sulome thought she had landed the story of her career. The US had just announced a $7 million reward for a Hezbollah operative believed to be scouting locations for terror attacks on American soil—something it had never done before. Having interviewed Hezbollah fighters for the last six years, Sulome had unique access to the upper echelons of its militants, including that specific operative’s family members. Over the course of her reporting, Hezbollah members told her they had contingency plans to strike government and military targets on US soil and that they had surface-to-air missiles, which had not been reported before. Convinced she had struck gold, she was elated when the piece was commissioned by a dream publication she’d never written for before. But days later, that publication rescinded its decision, saying that Sulome had done too much of the reporting before she was commissioned. Sulome was in shock. She went on to pitch the story to eight other publications, and no one was interested.

I’ll go back to the Middle East on trips if I find someone who wants a story, but I’m not going to live there and do this full-time, because it’s really taking a toll on me

According to Nathalie Applewhite, managing director of the Pulitzer Center on Crisis Reporting, the lack of international coverage has become a real problem for Pulitzer grant recipients. Those grants, she says, were established to address the earlier crisis in which news organizations were closing foreign bureaus and could no longer fund big foreign reporting projects. “Now we’re seeing an even bigger challenge,” she says. “We’re providing the monetary support, but the problem is finding the space for it.” Grant applicants, Applewhite adds, are finding it harder to get commitments from editors to publish their work upon completion of their reporting. And stories that already have commitments are sitting on the shelf much longer, as they are continuously postponed for breaking Trump news.

As the daughter of two former Middle East-based journalists, Sulome knows what it used to be like for people like her. “I grew up surrounded by foreign correspondents, and it was a very different time. There was a healthy foreign press, and most of them were staff. The Chicago Tribune had a Beirut bureau for example. So when people say we’re in a golden age of journalism today, I’m like, Really?”

The divestment from foreign news coverage, she believes, has forced journalists to risk their lives to tell stories they feel are important. Now, some publications are refusing to commission stories in which the reporter already took the risk of doing the reporting on spec. Believing that this will discourage freelancers from putting their lives in danger, this policy adds to the problem more than it solves it.

“When people lose sight of what’s going on around the world, we allow our government to make foreign policy decisions that don’t benefit us. It makes it so much easier for them to do that when we don’t have the facts. Like if we don’t know that the crisis in Yemen is killing and starving so many people and making Yemenis more extremist, how will people know not to support a policy in which we are attacking Yemenis?”

“Whether it’s environmental, ethnic or religious conflict, these are issues that may seem far away, but if we ignore them they can have a very real impact on us at home. International security issues, global health scares, and environmental crises know no borders, and I think we ignore them at our own peril.”

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.

While there are crucial differences between jihadis and white supremacy extremists, there are also important similarities, including: the utility and cycle of violence; use of the internet; propaganda; recruitment; financing; and especially, the transnational nature of the networks. 17,000 foreigners from 50 countries, including the U.S., have gone to fight in Ukraine, including with the Azov Battalion. Two of the most prominent U.S.-based white supremacy extremist groups, Atomwaffen Division and the Rise Above Movement (R.A.M.) count Afghan and Iraq veterans as members. R.A.M. members have traveled overseas to Germany, Ukraine, and Italy to celebrate Adolf Hitler’s birthday and forge stronger organizational links with white supremacy extremists based in Europe. White supremacists are forming global networks, much as jihadis did prior to 9/11, and are learning from jihadi tactics. Supremacists warn of a ‘great replacement’ of whites, while jihadis talk of a ‘war against Islam’; jihadis make martyrdom videos, WSEs post online manifestos. In describing their mission, white supremacists have used the term ‘white jihad’ and one neo-Nazi group recently adopted the name ‘the Base,’ which translated into Arabic  is ‘al-Qaeda.’ Moreover, both groups recruit followers and reinforce their message through social media, with a focus on purification through violence.

To make serious progress, the United States should consider building upon Canadian and British leadership and begin sanctioning transnational WSE groups as foreign terrorist organizations. Departments of State and Treasury terrorist designations could hinder the travel of terrorists into the U.S.; criminalize support to designated individuals and groups; block the movement of assets to those designated; and allow for the Department of Justice (DOJ) to prosecute individuals for providing material support to designated groups.  

Elbasyouni has done numerous TV interviews with Western and Arab media and become a hometown hero in Beit Hanoun.

When the first images reached Earth showing the helicopter taking flight, “I screamed in the middle of night and woke up everyone in the building,”

Elbasyouni points out that most Americans, including space engineers, only get two or three weeks off a year. “If you go (to Gaza), you may get stuck and lose your job,” he said.

Critics of the blockade say it amounts to collective punishment, with generations of Gazans confined to a vast, open-air prison.

Gisha, an Israeli rights group that closely follows the closures and advocates for freedom of movement, says the “severe, sweeping restrictions” mean that “Gaza’s future scientists, entrepreneurs, and innovators are blocked from accessing potentially life-altering educational and professional opportunities outside the Strip.”

Over the past decade and a half, the wars waged by Washington and its allies against the Iran-led camp have all been unsuccessful. Hezbollah fought Israel to a bloody stalemate in 2006. Iranian influence in Iraq has been consolidated. Iran and its allies have won the Syrian civil war. Meanwhile, the Trump administration’s “maximum pressure” campaign has failed to bring Iran to heel.

At a time when Trump is pushing uncompromising unilateralism, the rest of the world has made clear its desire for a rules-based order grounded in multilateralism, as evident in efforts to save the 2015 Iran nuclear deal and the advent of new regional institutions such as the Asian Infrastructure Investment Bank. In the Middle East, the United States and its major European and regional allies no longer share a cohesive, united vision. This is evident not just in Trump’s haphazard approach to the troop withdrawal from Syria but in his drive to undo the Iran nuclear deal.

The coalition of Arab states and Israel that the Trump administration had mobilized against Iran now shows serious signs of splintering

for the Gulf states, the forecast is clear: The United States is leaving the Middle East. They have long feared losing the U.S. security umbrella, which was at the root of their rage against former President Barack Obama’s diplomacy with Iran. However, after inciting Trump to escalation and conflict with Iran, his refusal to deploy U.S. military power after the aforementioned attacks is spurring a fundamental recalculation of their security strategies

the Emirati government has reached a new maritime agreement with Iran and has reportedly sent a senior official to Tehran to improve ties. Even Saudi Arabia, the leader of the anti-Iran bloc, is communicating to Iran a desire for de-escalation and an end to the war in Yemen

It in fact makes little sense for the United States to bear most of the cost of securing the Gulf. In a 2010 study, Roger Stern, an economic geographer at Princeton University, found that from 1976 to 2007, the United States spent $6.8 trillion on protecting the oil flow from the Persian Gulf. “[O]n an annual basis the Persian Gulf mission now costs about as much as did the Cold War,” Stern wrote. This expenditure is even more striking given that, in recent years, the United States has received less than 10 percent of Gulf hydrocarbons. In effect, Washington has given the major importers of Gulf energy (i.e., China, India, and Japan) a free ride when it comes to their energy security.

push for the creation of a collective security system in the Gulf

A Gulf security system could help ease the security dilemmas between Iran, Iraq, and the Gulf Cooperation Council countries through institutionalized forums for regular dialogue and the facilitation of nonaggression pacts. For such a system to be successful in assuming the burden for ensuring the free flow of Gulf energy, it will require external powers, particularly the five permanent members of the U.N. Security Council, the European Union, and the other major importers of Gulf hydrocarbons, to play a helpful role in promoting regional dialogue

it was not Suleimani’s victories that led to the current juncture but self-defeating moves by successive U.S. administrations afflicted with hubris and a desire to transform the Middle East

The culmination of this process was the passing of the Jewish Nation-State Law in the Knesset in July 2018.

The Zionist project is committed to a well-defined ethnic-religious group, at a defined point in space and time. In that, Zionism is not unique, of course: the commitment of nationalistic movements in general is limited and defined a priori, and therefore exclusion, marginalization of, and separation from the Other (not to mention expulsion of that Other) are inherent to them and are their by-products

why the Jewish Nation-State Law was enacted 70 years after the state’s establishment rather than immediately thereafter

The common explanation for the rise of this new discourse is that years of occupation have weakened liberal values in Israel, and the nationalist right-wing governments are stronger than ever. As such, the right is now able to implement its ethnocentric and anti-liberal ideology and weaken the democratic character of the state’s institutions.

the nationalist discourse serves to shore up a new electoral project led by the right-wing political parties.

The logic is simple: if it is no longer effective to talk about the indivisible land (as belonging to the Jews), let us instead talk about the indivisible nation and mark external and internal enemies. According to this understanding, the wave of anti-democratic legislation, especially the Jewish Nation-State Law, serves as propaganda that bolsters the coalescing of the right wing around an ethnocentric agenda. In other words, the messianic-nationalist energy is directed inwards rather than outwards.

a state that grants a privileged status to Jews is no longer regarded as a self-evident phenomenon

the old tools that served to maintain Jewish political supremacy are no longer sufficient, and there is a need for active separation and active legitimization. Separation is no longer the result of history; rather, it must be inscribed on the political body by law and politics and must be enforced.

For a short time, from the beginning of the 1990s until the beginning of the Netanyahu era in 2009, it seemed possible to talk about the right of self-determination for both peoples, and the two-state solution appeared to be at hand.

The notion of “two states for two peoples” that took root in the collective Israeli consciousness as an optimal, realistic, and implementable solution to the conflict created an illusion of separation between the two populations — as if they were separate political entities. Although this separation was to be fully implemented at some point in the future and was repeatedly postponed, Israelis felt that the two-state paradigm implied that the Palestinians in the occupied territories were over “there,” on the other side of the border, on the way to their independent state with an anthem, a flag, and independent prisons, outside of “our” (i.e. of the Israeli-Jewish national collective) responsibility. Israel’s decision to restrict Palestinians’ freedom of movement between the territories and Israel during the First Intifada, and the establishment of the Palestinian Authority pursuant to the Oslo Accords, contributed to this experience of separation.

With the promise of the preservation of a Jewish majority within the ’67 boundaries — albeit through a future solution not yet fully implemented on the ground — it appeared easier for Israel to move, however slowly and tentatively, along the liberal path in their attitude toward Palestinian citizens. This tendency expressed itself in the “constitutional revolution” and the policies of the Rabin government in the early to mid-1990s. These policies strengthened the “democratic” aspect of the “Jewish and democratic” equation and began to advance the status of the Palestinians as citizens with equal rights, even if only rhetorically.

That era, which was one of partial optimism for Palestinian citizens and for human and civil rights in Israel, continued until the beginning of the 21st century, when the Second Intifada broke out during Ehud Barak’s government and Israeli police shot dead 13 Palestinian citizens as they were protesting in October 2000. This event marked a new rupture regarding the place of Palestinians in Israeli society. A few years later, with Netanyahu at the helm, a tendency to continually incite against Palestinian citizens of Israel developed, and the cautious optimism evaporated.

The new nationalist/ethno-religious discourse, and in particular the new law, which has been assiduously promoted for many years, is not merely a replay of history or its direct continuation. They are not merely expressions of anti-liberal and ethnocentric trends enabled by the strengthening of the right, or a mere reaction to the Palestinians’ vision documents. And they are not merely intended to create further political bias or to redefine the limits of political legitimacy. Rather, they constitute an innovation in the Israeli right’s political project, by serving the need to actively and legally enshrine Jewish privileges, despite the fact that these exist anyway, and to give them a new constitutional framing and anchoring. This effort has successfully rallied a significant part of the Jewish-Israeli population.

two groups figure prominently between the Jordan and the Mediterranean Sea: the Palestinian citizens of Israel and the Jewish settlers in the West Bank

The crumbling of the two-state idea and the blurring of the Green Line led to a de facto single geopolitical entity in which both populations are mixed to some degree. The sharp distinction between the Palestinians “there” and the Israeli Jews “here” became hazy. Before, the two-state solution created the illusion of separation into two independent entities and removed the Palestinians from the Israeli political awareness; now, even this “calming” sensation diminished. Before, it could be claimed that the Palestinians in the territories were headed for their own separate and independent state; now, it has become clear that the territories are here, in a de facto Greater Israel, and so are the Palestinians.

The Jewish settlers, for their part, strengthened their presence in the occupied territories, and are no longer marginal or temporary inhabitants. The more their presence in the territories is perceived as natural, the more they bring the territories into Israel, creating a new geographic unity.

the Israeli right has had to pay a significant price for this success: in this unified space (unified only for Jews because Palestinians cannot move freely within it), the Jewish majority is no longer self-evident. The settlement project brought back the problem that Zionism solved through expulsion in 1948.

Expelling the Palestinians from the territories is no longer an option that can be openly discussed; neither can the Palestinians be offered full citizenship (though this possibility can be bandied about for propaganda reasons). The first possibility is untenable because of international pressure, the second because of the Jews. We are stuck in the situation that had existed during the British Mandate: one geopolitical entity with two peoples mixed together. This time, however, we are not under the Mandate, but under Israeli rule.

All of this helps clarify the role of the new nationalist/ethno-religious discourse: it is a discourse of segregation.

with the crumbling of the two-state paradigm, the blurring of the Green Line and the continuing effort to extend the Jewish state over the entirety of Greater Israel, the settler right sees a need to conceptualize Jewish privileges, this time within a patently non-democratic regime between the river and the sea, which is expected to be based on a Jewish minority. The 1948 expulsion, which was a solution to the demographic problem, is no longer feasible, and therefore the need arises to establish a new-fangled apartheid regime. The Jewish Nation-State Law embodies the core of this attempt

The segregation inspired by the law is not a division between “here” and “there” but between “us” and “them” — between Jews and Palestinians, no matter where they live between the Mediterranean and the Jordan River. It is not based on dividing the territory into two territories, but dividing the two people within one single territory.

the question of the Jewish democratic state and that of Greater Israel — the internal question and the external question — become two aspects of the same project: to legitimize the privilege of Jews over Palestinians between the river and the sea.

With the blurring of the Green Line and the return of the demographic threat, the logic of separation from the Palestinians has been abandoned and replaced with the logic of a segregating regime. It is a regime in which one group clearly dominates another; in which that domination is comprehensive and permanent, rather than temporary and security-based; and which is maintained by a legal system and reinforced by a violent and forceful state.

This dominating logic and the fact that the plan arranges for segregation, not separation, is clear when looking at the map included with the proposal. The Palestinian entity is surrounded on all sides by Israeli sovereignty: in the air and on the ground, from the north, south, east, and west. Segregation based on ethnicity, religion, and nationality, rather than on territory, is complemented by two other aspects in the plan, reflecting the demise of the Green Line: its treatment of settlers, and of Palestinian citizens in Israel

the current plan discards territorial logic and treats Palestinians’ citizenship as a problem to be solved, and the status of settlers as a given and immutable fact

it departs from the conflict management paradigm in order to impose a one-sided American-Israeli vision to “end” the conflict, or rather eliminate it without solving it.

Whitehouse and Swann describe the fully fused state, when commitment to one group dominates over all others, as a “form of alignment with groups that entails a visceral feeling of oneness with the group. This feeling is associated with unusually porous, highly permeable borders between the personal and social self.” In other words, an insult, a compliment or an injury to the group or another member of the group is perceived as an insult, a compliment or an injury to the self, as most people can recognize when someone from outside the family insults a family member.

In Jordan, no one I interviewed ever put their nationality in the top three, but rather chose family, tribe or region, religion or “Arabness.” (There was one exception, and it turned out he was working for the security services.)

they have come to feel that no one is coming to their rescue, a feeling reinforced by the example of Syria: Not only did the world not act to prevent Syrian deaths, but the world — including Arabs — also ignored President Bashar al-Assad’s brutality against his own Palestinian population.

once an individual is fully fused to an identity, all positive and negative experiences serve to reinforce that single identity, with ever more rigid policing of the boundaries of “us” and “them,” and ever-shrinking spaces for communicating with the “other.”

“The Holocaust for Israelis and the Nakba for Palestinians condense into two words a multitude of horrific experiences suffered by millions of people,” he wrote, describing a trauma not only for those who experienced them directly but also for their descendants; both are just within living memory. “When members of the victimized group are unable to bear the humiliation, reverse their helplessness, or mourn their losses, they pass on to their children powerful, emotionally charged images of their injured selves.”

Israel’s occupation causes daily, ongoing fear and humiliation among the Palestinian population, as well as challenges to everyday existence that dampen the energy to act. But, as Fromm writes, “Young people may succumb to apathy temporarily but a return to rage is always a possibility, in part as a vitalizing alternative to helplessness or despair.” That is, the violence we have witnessed from Palestinians is a natural response to Israel’s occupations when framed in terms of psychology; as an Israeli colleague of mine put it back in 2019, “There is no chance for peace without first ending the occupation.”

Extreme states of belonging to a single group have enabled the most extreme violence seen throughout history and around the world, from suicide bombings to kamikaze attacks during times of war.

For these people, Hamas’ actions symbolized a reassertion of dignity and pride in an Arab identity against an unjust oppressor. This single massacre, which included whole families shot in their beds, has prompted more demonstrations of support for the Palestinian cause than any other occasion in the past few decades. In Jordan, pro-Palestinian protesters only dispersed from the Israeli border after the Jordanian army used tear gas.

“apocalyptic mindset,”

classic asymmetric warfare, laid out in an al Qaeda manual taken up by the Islamic State, “The Management of Savagery,” which advocates baiting the enemy’s military into wars they cannot afford and depleting them — as was achieved by 9/11 at a financial cost of mere hundreds of thousands of dollars, compared to the trillions spent on the subsequent 20-year “war on terror.”

In times of low stress, even a hardened identity does not fear the other and can exhibit curiosity, or at least a lack of animosity, toward an out-group. But this retreat isn’t available to groups whose security is at risk. Fully fused large-group identities, with psychological boundaries hardened by both inherited trauma and daily fear, have another damaging implication for the prospects of peace. This is the perceived threat of reaching across the divide, including gestures of reconciliation. It is felt as betrayal to build bridges with the other and is experienced as a psychological wound.

We are now seeing mass hardening of psychological barriers in the region and globally, with many unable to see faults on their side or, conversely, laudable elements on the other. And it is not just rhetoric

there is a shrinking space for empathy and dialogue

Conflict resolution in such a situation seems meaningless: Neither side wants nor can even conceive of a relationship with the other, so what is the possible basis for negotiation, let alone peaceful coexistence?

all around the world people have told me a version of “No one has suffered as we have suffered.” Victimhood limits our ability to see others also as victims, to everyone’s detriment, for violence is then justifiable, and this is what fuels ongoing wars. It is unclear who can address the intergenerational wounds of the past, but without that work, nothing can improve.

the Turkish president has formed an alliance with ultra-nationalists to secure his power — and the continuation of the war against the Kurdistan Worker’s Party and its Syrian offshoot, the Syrian Democratic Forces, has served as a lubricant in this partnership

Erdogan is no doubt calculating that an agreement with Damascus would secure a greenlight from Russia to launch a new incursion or coordinated action with Damascus against the Kurds ahead of the June 2023 elections, helping rally Turkish voters around the flag

a rapprochement with Syria helps Turkey manage its relationship with Moscow at a time when Erdogan needs Russia’s consent for action in Syria and money to help prop up the country’s collapsing economy. Turkey and Russia have a complicated relationship which simultaneously involves competition and cooperation, often at the expense of Western influence in Syria, Libya, and the Caucasus

the fragile peace in the northeast, where an estimated 900 U.S. troops are stationed alongside the Syrian Democratic Forces

Syria has also become an arena of great power projection for Russia and a site of proxy warfare within the broader great power rivalry with the United States. Putin might eventually choose to greenlight a limited Turkish incursion or coordinate a joint Turkish-Syrian pincer movement against the Kurds, knowing that this could keep Ankara happy ahead of the elections and would create a crisis inside NATO. He also knows that Turkish-Syrian normalization would put immense pressure on the residual U.S. position in Syria.

With the Assad regime, the Kurds should be aiming for an agreement that guarantees more autonomy than Damascus is currently willing to give but recognize they will have to accept less than what they want

Russia and the regime lack the resources to rebuild Syria and restore legitimacy to its government

There is already speculation that the ruling Justice and Development Party is looking for ways to secure conservative Kurdish electoral support or to peel Kurds away from the opposition block

A precipitous withdrawal would create a public humiliation like Afghanistan and a free-for-all which would likely leave the Kurds devastated and the region raked by new instability — which, in turn, could well be exploited by ISIL in a manner that eventually pulls the United States back to Syria for a counter-terrorism campaign

Zionism fit into Balfour’s worldview of racial supremacy and the social ideal of what we would now call ethnic cleansing. Its exceptionalism also led, as the historian Avi Shlaim has written, to another key assumption — that Jews and Arabs occupy exclusive and antagonistic ethnic categories. Shlaim himself asserts the falsity of that assumption in his self-identification as an Arab Jew, as do other notable figures including journalist Rachel Shabi, academic Ella Shohat, author Sasson Somekh and art curator Ariella Azoulay.

while we should strongly resist the fantasy of Palestine as paradise, we should also acknowledge that, at least until about a century ago, people generally lived the daily reality of sharing limited space more or less amicably.

Christians can get on with Muslims. Muslims can get on with Jews. Jews can get on with Christians. Israel’s nationalist schemer Avigdor Lieberman may have told The New York Times in 2006 that “[e]very country where you have two languages, two religions and two races, you have conflict,” but decent folk need not go along with him. As much as the region’s history is marked by spasms of religiously inspired violence, it is also underpinned by long centuries of not just tolerance but productive coexistence.

sectarian exclusivity is not a Middle Eastern ideal. It is European.

a group of European Jewish journalists and political pundits, seeking safe havens, borrowed from evangelical Christian millenarianism to promote the novel idea that Jews were a nation and so deserved self-determination in a state of their own.This was political Zionism, an ideology contrasting sharply with the spiritual longing for Zion expressed in Jewish liturgy, and it emerged in a vicious era. Civilization was understood to be an achievement of white Europeans. Its apogee, the summit of human enterprise, was the advanced ability of white people to create nation-states. They governed best, and it was the natural order for everyone else to be governed.

Arthur Balfour — famed for endorsing Zionism on behalf of the British government in 1917 — was able to glide effortlessly from stating that “the white and black races are not born with equal capacities” to the idea that a Zionist state in Palestine would “mitigate the age-long miseries created for Western civilization by the presence in its midst of a Body [the Jews] which is alien and even hostile.”

A yearning for justice — for universal civil, political and human rights under the rule of law — is what drives the one-state solution.

the past few years have seen a shift in Palestinian opinion away from older generations’ lingering trauma around lost land to a new focus on attaining equality of rights wherever grossly unjust conditions prevail under Israeli control.This has illuminated a long-standing slogan of liberation: “From the river to the sea” (with or without “Palestine will be free” appended). Some — wildly mistaken — choose to interpret the sentiment as genocidal, a call for the erasure of Jewish presence. Public prosecutors in Germany even tried (and failed) to criminalize it.The phrase is not new: It has been said for 60 years or more by Palestinians and Israelis alike who oppose the reality of partition

Faced with such absurd cruelty, “From the river to the sea” is simply a plea to be rid of it. It seeks to sweep away the divisions, to reclaim equality. It is an uncomplicated rejection of Israel’s laws of classification and segregation and an assertion of the most basic right to dignity in one state. It highlights that partition represents calamitous political failure.

Even with land swaps and other adjustments taken into account, supporting a “solution” that hands four-fifths of the available territory to one party seems naive at best.

as the lawyer and Jerusalem expert Daniel Seidemann has identified, a minimum of 200,000 Jewish Israelis would have to be displaced from the West Bank in order to ensure the territorial viability of a Palestinian state. Short of a land incursion by international forces and a yearslong deployment of peacekeeping troops, such an operation is inconceivable.

When “safe passage” across the 30 miles separating Gaza from the West Bank was written into the Oslo II agreement, dreamers advocated all kinds of schemes for bridges, tunnels, corridors, roads and rail lines. Israel’s Prime Minister Ehud Barak proposed an elevated highway in 1999, and 20 years later U.S. President Donald Trump imagined a tunnel. Either is achievable in terms of engineering. Neither is viable in terms of security.

Two million Israeli citizens, roughly 20% of the population, are Palestinian Arabs. Some, or many, might accept citizenship in a partitioned Israeli state, were it to be offered. But an offer is by no means certain. If — as many in Israel want — the new state decides it has no room for Arabs, are these millions to be driven across the border into Palestine, as Muslims and Hindus were driven across the newly drawn India-Pakistan border in 1947?

Inasmuch as any state has a right to exist, Israel and Palestine are on an equal footing. We can consign them to unending battles over ownership of every pebble, or we can enable both to exist simultaneously in the same space — to coexist.

Coercion is going to be essential. In Northern Ireland in the 1990s, public weariness with fighting helped pave the way for agreement. Today, though, Palestinians and Israelis remain as determined as ever. We, the outside world, must therefore demand accountability and force a sustainable resolution

Nathan Thrall wrote compellingly in his 2017 book “The Only Language They Understand” about how every peace proposal has failed because, ultimately, Israel has always preferred the status quo to any other outcome. Two-state solutions would also favor Israel, on land area alone. So, for the sake of peace, we must worsen the status quo for Israel — and if the U.S. continues to refuse to impose sanctions, and the Gulf kakistocrats continue to offer deals on arms and tech, that means we must erase the Green Line.

Some visions of a single state between the river and the sea belong to the extremists, plotting ethnic cleansing to rid “us” of “them” once and for all; the power asymmetries mean that Israeli eliminationists, who promote annexation and demographic engineering to perpetuate Jewish supremacy, enjoy far more traction than their counterparts in southern Lebanon and Tehran. But a politically viable, morally acceptable one-state solution does not involve driving anyone into the sea.

Ethnic and cultural diversity is a core human good. It is moral, it benefits societies, it boosts economies, and it is worth supporting. Nonterritorial autonomy would do what the judgment in Brown v. Board of Education did: It would enable Israelis, Palestinians and the many other minorities to be integrated for the good of all whether they like it or not, protected from themselves and one another, represented by their own linked administrations, governed within a single territory. It is progressive. It takes us from zero-sum to win-win.

Libya and Algeria export much of their natural gas and oil to the EU. A third of Italy’s natural gas comes from Algeria, so it is clearly in Europe’s self-interest to prevent northern Mali from becoming the launchpad for attacks

stabilizing Mali is probably doable

Although few Europeans are aware, the EU is already present in Africa. The EU is training security forces in Niger, while the U.K., for example, is working with Mauritania on counterterrorism. An EU naval force has been in action to crush piracy off the Somali coast, while the EU is also training Somali troops in Uganda and paying for African peacekeepers in Somalia. U.K. Foreign Minister William Hague described the EU's involvement in Somalia as a model for Mali, in a BBC radio interview this morning. He added: What we don’t want in these countries like Mali is the 20 years of being a failed state that preceded all of that in Somalia.

optimistic scenario is that, having been slow off the mark, the EU, or at least European countries acting together in one combination or another, is now ready to help in Mali, recognizing that, as the U.S. pivots to Asia, Europe will need to do more to secure its own interests in Africa and the Middle East.

The trouble is that “containment” as a strategy is increasingly denounced by hard-liners in the U.S. policy debate as tantamount to appeasement, reducing the administration’s political space

So long as Iran and North Korea see integration into the international community as a threat to their survival, and so long as they lack any long-term alternative for their economies, they will continue to use their nuclear programs and the ambiguities they generate as a proxy for relations with the world

Washington, for its part, does not have the option of changing their regimes or compelling their integration by force. And there is no telling how long their regimes will last

There's no technical reason why, perhaps in return for a cheaper phone bill, you mightn't consent to be shown not the quickest route between two points, but the quickest route that passes at least one Starbucks. If you're looking at the world through Google glasses, who determines which aspects of "augmented reality" data you see - and did they pay for the privilege?

it's hard to interpret the occasional aerial snapshot of your garden as a big issue when the phone in your pocket is assembling a real-time picture of your movements, preferences and behaviour

"There's kind of a fine line that you run," said Ed Parsons, Google's chief geospatial technologist, in a session at the Aspen Ideas Festival in Colorado, "between this being really useful, and it being creepy."

"Google and Apple are saying that they want control over people's real and imagined space."

It can be easy to assume that maps are objective: that the world is out there, and that a good map is one that represents it accurately. But that's not true. Any square kilometre of the planet can be described in an infinite number of ways: in terms of its natural features, its weather, its socio-economic profile, or what you can buy in the shops there. Traditionally, the interests reflected in maps have been those of states and their armies, because they were the ones who did the map-making, and the primary use of many such maps was military. (If you had the better maps, you stood a good chance of winning the battle. The logo of Britain's Ordnance Survey still includes a visual reference to the 18th-century War Department.) Now, the power is shifting. "Every map," the cartography curator Lucy Fellowes once said, "is someone's way of getting you to look at the world his or her way."

The question cartographers are always being asked at cocktail parties, says Heyman, is whether there's really any map-making still left to do: we've mapped the whole planet already, haven't we? The question could hardly be more misconceived. We are just beginning to grasp what it means to live in a world in which maps are everywhere - and in which, by using maps, we are mapped ourselves.

A Tunisian Islamist named Said Ferjani told me a few weeks ago that such safeguards and guarantees would require what he called “a charismatic state.” It was the antithesis of all those sempiternal leaders, presiding over imperiums with hollow slogans and manipulating society’s components with cynicism portrayed as principle. A charismatic state could mend itself, reform, adapt and heal when it failed in its fundamental task, delivering the rights and duties of citizenship. And only in citizenship, he told me, could diversity be preserved and protected. Citizenship, he seemed to suggest, would permit us to become greater than our parts. It would allow us to imagine.

There may someday be a vision for Syria and the Middle East that draws on their past, where ancient trajectories of the Ottoman Empire stitched together a landscape that often embraced its many identities. There is probably a future in which loyalties are less to the state and more to those antique metropoles like Aleppo, Tripoli, Mosul or Beirut, which often answered questions of community better than the contrived countries that absorbed them. The term might be post-Ottoman, where borders that never made all that much sense are encompassed by connections from Cairo to Istanbul, Maydan to Basra, and Marjayoun to Arish, in which people can imagine themselves as Alawite, Levantine, Arab, Syrian, Eastern — or some hybrid that transcends them all.

Syria is still subsumed in the logic of fear, which forces once diverse societies to hew to their smaller parts, obliterating the ability to imagine broader communities and other identities. Beyond a set of principles, or promises so vague as to inspire more fear, no one has described the Syria of tomorrow. Not Assad, who offers his people a path back to the 1980s, when a stern government presided over a dreary economy with the grimace of a police state. But the opposition hasn’t really either, and that lack of vision has left frightened minorities more aligned with the regime.

entitlement, ownership, power and fear