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In America, drones are a fascinating technology in a videogame war where US soldiers neither put themselves at risk nor feel the blood on their hands of those they kill. This has made American policy makers arrogant and overbearing when it comes to even discussing drones, an attitude that history will not treat kindly. Like the McNamara policy in Vietnam of counting enemy corpses as a metric of success, the US drone policy in Yemen will embody America’s moral erosion in our times.

power in Damascus never resided in formal institutions, which have become even less relevant as the uprising has dragged on and Assad increasingly depends on clan and sectarian loyalties

the regime's capacity, resources, and support base are eroding steadily, even accelerating at times. But lost in the endless talk of an imminent endgame is the reality that the regime is not yet in a state of panic: It can still make rational decisions about its allocation of resources, and its forces often choose which area to defend, pummel, retake, or abandon

As long as Western states don't increase their material support, the coalition will remain extremely vulnerable -- and Assad knows that. The coalition has to prove itself and offer an inclusive message. He doesn't.

Russian leverage over Assad has been overstated and Assad has clearly signaled that no U.N. action would sway him

A political solution will be needed at a later stage -- not with Assad, but with the remnants of his regime

When Jordan annexed the West Bank in April 1950, Jerusalem became an integral part of the country whose constitution prohibits relinquishing or ceding any part of its territories.And even after Israel’s occupation of Jerusalem in 1967, Jordan maintained the right to oversee the city’s holy Islamic and Christian places. To this very day, the Jordanian Ministry of Awqaf (Endowments) continues to provide custodianship and services at Al-Aqsa Mosque and other religious places in Jerusalem.

Jerusalem’s legal and political status constitutes an important strategic file as far as the Jordanian regime is concerned. If the US changes the city’s status, from a Jordanian perspective, that would mean that the very mediator and guarantor of the Wadi Araba agreement is taking unilateral measures to change the status of a disputed territory over which negotiations have not yet been finalised

Jordan is the most anxious party in the region as a result of Trump’s pledges with regard to move the US embassy, a measure which would imply US acknowledgment that Jerusalem is the capital of Israel

recognition like this of Jerusalem as the Israel capital would breach the 1994 peace agreement, destroy all peace efforts and fatally end the final status negotiations in which the city is one of the most prominent and most crucial issues

the Al-Aqsa intifada in 2000 erupted and raged on for several years because of the holy city. The uprising saw the collapse of the Oslo agreement with the termination of the geographical designation of the West Bank territories into A, B and C as well as the unilateral decision to withdraw Israeli troops from the Gaza Strip without negotiations

Jordan is keen to avoid more chaos in the region, but especially because a large proportion of Jordanian citizens have Palestinian roots and are linked, through family and tribal ties, to Palestinians living in the West Bank

moving the embassy would breach the Jordanian-Israeli agreement that was signed thanks to US mediation and sponsorship. It would render final status negotiations into absurdity because the most important issue – Jerusalem - would have been settled as a fait accompli by the Israelis and the Americans

While nearly three decades of Mubarak rule left Egyptians inundated with state-spun scenarios of Iranian plots aiming to destabilize the country, many sympathize with Iran’s Islamic revolution and consider Tehran’s defiance of the United States a model to follow. Others seek a foreign policy at the very least more independent of Washington.

Aware of the Gulf states’ anxieties over the rise of political Islam in post-Mubarak Egypt, Morsi has focused on courting Saudi Arabia. He visited it twice, once just after he won the presidency, and a second time during the Islamic summit. In an attempt to assuage fears of the Arab uprisings by oil monarchs, he vowed that Egypt does not want to “export its revolution”. He has also asserted commitment to the security of Saudi Arabia and its Gulf Arab allies, a thinly veiled reference to the tension between them and Iran.

political engagement is not necessarily a slippery slope to interventionism

boosting liberalization through economic means has proven to be unsatisfactory

Since 9/11, the EU has engaged in the MENA region with social and political actors whom it considered as moderate and liberal. Its uneasy relationship with Islamist parties has prevented it from tackling the interface between democratization and the requirement for inclusiveness

bridging the gap between a European and an Arab perspective of current changes in the Arab region is crucial

financing research and empowering academic and media discourses that help depict Arab narratives away from Western-centric and orientalist interpretative frameworks can set the tone for the development of a more balanced dialogue

The former Barcelona process and the Union for the Mediterranean (UFM), currently criticized for compartmentalizing issues of co-operation whilst sidelining core political problems, have called into question the multilateral dimension of Euro-Arab co-operation

while the bilateral approach can help boost democratic transitions in individual countries, tackling in the long term structural issues obstructing reform and good governance in the MENA region would still require multilateral channels

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

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

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

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

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

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

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

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

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

“Obviously the moderate Islam project has been badly bruised. That is the prevailing perception. The moderate Islam project was an outcome of the Arab Spring. It was a general picture nourished by Tunisia, Egypt and Turkey. Now the pixels of that photo are blurred. It is sad, but it is the reality.

You are a political party. You are governing a country. You are not a civil society outfit. If you are going to deal with everything from a morality angle, then go and set up an NGO. Those ruling countries have heavy responsibilities. They have to think of the interests of millions of people. They have to be cool-headed and build their policies on realism and balances of power.

unlike official Saudi Salafists, who still believe that democracy is a Western import that promises to bring atheists, secularists and leftists to power, the Brotherhood engaged in elections, won seats in parliaments and even came to power in Tunisia and Egypt. Surely, then, Islam and democracy are not so incompatible. This in itself threatens the foundations of Saudi rule, which is still based on absolute kingship, difficult to justify from an Islamic point of view. The Brotherhood therefore exposes Saudi claims to legitimacy and undermines their credibility as lawful Muslim rulers.

The competition over the hearts and minds of Muslims in the growing global Muslim society worries Saudi Arabia, which seeks to monopolize these platforms.

Saudi Arabia feared that Morsi would make Egypt drift toward Iran, with whom Saudi Arabia competes for hegemony at the regional level.

The Muslim Brotherhood had already drifted toward Qatar rather than Iran, thus allowing this small but wealthy Gulf country to undermine Saudi designs for the region and split the Gulf Cooperation Council (GCC) countries over the desired outcome of the Arab uprisings.

Middle Eastern security, rebel and diplomatic sources cite the hands-on role of Prince Salman bin Sultan, a nephew of Saudi King Abdullah and senior security official. Salman heads an operations room in Amman with allies, regularly meeting and instructing top Syrian operatives.

Saudi Arabia's drive to arm rebels with advanced weapons and break the stalemate on the ground was prompted by fear of a Jihadist enclave emerging unless more effective aid was given to bolster the moderate armed opposition who so far still dominate in southern Syria.Riyadh's deeper concern stems from the impact an al Qaeda enclave just 100 km (60 miles) from its own border with Jordan could have on thousands of young disaffected Saudis, according to a Western intelligence operative who monitors Syria.

On the Saudi side, while the Turkish-Saudi partnership is officially celebrated as a great new strategic alliance, the Saudi press occasionally launches attacks that undermine this veneer of cooperation. Accusations that “Sultan Erdogan” longs for the return of the Ottoman caliphate regularly appeared in the Saudi sponsored pan-Arab press. Such attacks are often backed by appeals to Arabism and the historical animosity between Turkey and the Arab people.

More ferocious attacks are clothed in religion, with Turkey’s Islamism mocked as an aberration that remains tolerant of alcohol consumption and debauchery in the red light districts of Istanbul. Turkey’s Sufi tradition stands at the opposite end of the dominant Saudi Salafist religious outlook. Its half-hearted appeal to Sharia is contrasted with Saudi commitment to Islamic law. Such attacks echo similar ones that flourished more than a hundred years ago when Wahhabi expansion in Arabia and constant harassment of pilgrimages prompted the Ottoman sultan to reassert his authority over the holy cities of Mecca and Medina. Ironically, in 1818 he relied on the Egyptian army under the leadership of Ibrahim Pasha to rid him of this menace and deliver the Saudi rulers and their religious aides to Istanbul where they were executed. While this is history, the memory seems to linger in the minds of religiously-inclined Saudis when they denounce Turkey's version of Islam for its laxity.

When you take oil out of the equation, it is unlikely to find a sensible country that would aspire to a Saudi model of governance.

especially in the wake of Turkey's response to the Mavi Marmara incident, a number of U.S. congressmen withdrew their support for Ankara on important policy issues. For example, Anthony Weiner (D-N.Y.) argued that Turkey's membership in NATO should be "called into question," while Shelley Berkley (D-Nev.), threatened to speak "actively" against Turkey's bid to join the European Union.

Yet the populism inherent in the AKP's foreign policy has a hidden danger: Fuelling anti-Western and anti-Israeli sentiment may win Erdogan a few nationalist or Islamist votes, but it is also costing him some valuable friends, from European politicians to the U.S. congressional representatives.

With support for joining the European Union among Turks plummeting from 71 percent in 2004 to 47 percent last year, according to a Eurobarometer poll, there are few votes to be won by campaigning in favor of EU accession.

Under the AKP, the Turkish government has inserted identity politics, particularly religion, into foreign policy. (It is revealing that Erdogan refers to Europeans as "partners" or "friends" but to Arabs and Iranians as "brothers.") Two years ago, Erdogan proclaimed Sudanese President Omar al-Bashir, who was indicted by the International Criminal Court for war crimes in Darfur, innocent of genocide -- Muslims, he argued, "are incapable of such a thing." At the same time, Ankara, quick to condemn any use of force by Israelis, has been much more indulgent toward its Arab allies, Syria and Libya included. Turkey has struggled to formulate a coherent response to the uprisings shaking the Arab world. Erdogan was one of the first world leaders to call on Egyptian President Hosni Mubarak to step down, yet one of the last to ask the same of Libya's Qaddafi. In Syria, meanwhile, the Turkish government remains unable to let go of Bashar al-Assad: It has condemned the violence but not the perpetrator. This paralysis reveals an unintended consequence of both deepening ties with autocratic regimes in the Arab world and establishing credibility in the eyes of Arab populations. As Davutoğlu himself told journalists in May, "We have felt the pressure of being entrapped between the two successes."

With the Middle East in flames and the limits of its leverage in the region laid bare, Turkey may have no choice but to reengage with the European Union and the United States. The policy of "zero problems" has not really worked out too well with Qaddafi and Assad. It might be time to try it out with the West.