International Politics of the Middle East

Article 27 of this agreement stipulated that in Area C, "powers and responsibilities related to the sphere of Planning and Zoning will be transferred gradually to Palestinian jurisdiction" by 1999. But this transfer of powers has yet to be implemented.

In February, Israeli Prime Minister Benjamin Netanyahu established a committee to determine the legality of Israeli settlement outposts in the West Bank. Known as the Levy Committee, it was composed of two Israeli former judges and an Israeli foreign ministry attorney, all major supporters of the settlement project. The committee concluded that Israel was not an occupying power in the West Bank, that Israeli settlements were legal and that the government should legalise outposts. These findings have led many Israeli, Palestinian and international analysts to conclude that Israel is preparing to annex parts of the West Bank, namely Area C.

"People are living their lives above themselves, for the betterment of the nation of Israel, not just because 'here's where I can live'," said Ariela Deitch, a mother of six and resident of the Israeli outpost of Migron.

An estimated 3,000 demolition orders remain in place in Palestinian communities of Area C. International agencies are becoming increasingly involved in projects in the area, in what appears to be an attempt to safeguard Palestinians against forced displacement.

some 150,000 Palestinians live in Area C, where they face severe restrictions on planning, building and accessing services and the area's natural resources. It is estimated that more than 350,000 Jewish-Israeli settlers now also live in Area C, an increase of more than 15,000 in the past year alone, in contravention of international law

"Do you really believe these conspiracy theories that Israel wants to depopulate area C? I mean, it's rubbish," Regev told Al Jazeera. "We are prepared to continue peace negotiations with the Palestinians and hopefully sign new agreements. But in the absence of signing new agreements, it's clear that Israel remains to have jurisdiction in Area C."

Unlike in Libya, revolutionaries in Tunisia and Egypt succeeded in overthrowing regimes without resorting to armed rebellion and foreign military support. Western military intervention in Libya's revolution likely raised suspicions of ulterior motives and may have reminded neighboring Arabs of prior, unpopular Western military campaigns in the region

More than three in four Libyans (77%) also support the West sending governance experts to their country, an important development in a country that will require major institution building for years to come. The majority (61%) also favor economic aid from the West. The only form of assistance that a majority of Libyans do not approve of is aid for political groups (34%).

the greater the investment in outlandishness, the better. This is because adherence to apparently absurd beliefs means incurring costs -- surviving without electricity, for example, if you are Amish -- which help identify members who are committed to the survival of a group and cannot be lured away. The ease of identifying true believers, in turn, builds trust and galvanizes group solidarity for common defense

Religious issues motivate only a small minority of recorded wars. The Encyclopedia of Wars surveyed 1,763 violent conflicts across history; only 123 (7 percent) were religious. A BBC-sponsored "God and War" audit, which evaluated major conflicts over 3,500 years and rated them on a 0-to-5 scale for religious motivation (Punic Wars = 0, Crusades = 5), found that more than 60 percent had no religious motivation. Less than 7 percent earned a rating greater than 3. There was little religious motivation for the internecine Russian and Chinese conflicts or the world wars responsible for history's most lethal century of international bloodshed.

Although this sacralization of initially secular issues confounds standard "business-like" negotiation tactics, my work with political scientist Robert Axelrod interviewing political leaders in the Middle East and elsewhere indicates that strong symbolic gestures (sincere apologies, demonstrating respect for the other's values) generate surprising flexibility, even among militants, and may enable subsequent material negotiations. Thus, we find that Palestinian leaders and their supporting populations are generally willing to accept Israeli offers of economic improvement only after issues of recognition are addressed. Even purely symbolic statements accompanied by no material action, such as "we recognize your suffering" or "we respect your rights in Jerusalem," diminish support for violence, including suicide terrorism. This is particularly promising because symbolic gestures tied to religious notions that are open to interpretation might potentially be reframed without compromising their absolute "truth."

seemingly contrary evidence rarely undermines religious belief, especially among groups welded by ritualized sacrifice in the face of outside threats

the same logic that makes religious and sacred beliefs more likely to endure can make them impervious to compromise. Based on interviews, experiments, and surveys with Palestinians, Israelis, Indonesians, Indians, Afghans, and Iranians, my research with psychologists Jeremy Ginges, Douglas Medin, and others demonstrates that offering people material incentives (large amounts of money, guarantees for a life free of political violence) to compromise sacred values can backfire, increasing stated willingness to use violence. Such backfire effects occur both for convictions with clear religious investment (Jerusalem, sharia law) and for those that are at least initially nonreligious (Iran's right to a nuclear capability, Palestinian refugees' right of return).

studies by behavioral economist Joseph Henrich and colleagues on contemporary foragers, farmers, and herders show that professing a world religion is correlated with greater fairness toward passing strangers. This research helps explain what's going on in sub-Saharan Africa, where Islam is spreading rapidly. In Rwanda, for example, people began converting to Islam in droves after Muslims systematically risked their lives to protect Christians and animists from genocide when few others cared.

When competing interests are framed in terms of religious and sacred values, conflict may persist for decades, even centuries. Disputes over otherwise mundane phenomena then become existential struggles, as when land becomes "Holy Land." Secular issues become sacralized and nonnegotiable, regardless of material rewards or punishments. In a multiyear study, our research group found that Palestinian adolescents who perceived strong threats to their communities and were highly involved in religious ritual were most likely to see political issues, like the right of refugees to return to homes in Israel, as absolute moral imperatives. These individuals were thus opposed to compromise, regardless of the costs. It turns out there may be a neurological component to such behavior: Our work with Gregory Berns and his neuroeconomics team suggests that such values are processed in the brain as duties rather than utilitarian calculations; neuroimaging reveals that violations of sacred values trigger emotional responses consistent with sentiments of moral outrage.

research in India, Mexico, Britain, Russia, and Indonesia indicates that greater participation in religious ritual in large-scale societies is associated with greater parochial altruism -- that is, willingness to sacrifice for one's own group, such as Muslims or Christians, but not for outsiders -- and, in relevant contexts, support for suicide attacks. This dynamic is behind the paradoxical reality that the world finds itself in today: Modern global multiculturalism is increasingly challenged by fundamentalist movements aimed at reviving group loyalty through greater ritual commitments to ideological purity

"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."