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The United Arab Emirates is home to 37 international branch campuses, which serve its large expatriate population. The government of Abu Dhabi, part of the U.A.E., is also financing lavish new campuses for New York University and the Sorbonne.

universities here must also obtain security clearances to hire academics, organize conferences, and invite speakers. In the wake of the Arab Spring, authorities have tightened restrictions on freedom of expression and arrested nearly a hundred human-rights activists and Islamists they accuse of plotting to overthrow the state

Dubai International Academic City, a "free zone" that is home to dozens of foreign universities

our subject is engineering. We don't teach politics

One striking difference between the Israeli state books on the one hand, and the ultra-Orthodox and Palestinian books on the other, is their willingness to engage in self-criticism. For the Israelis, this is an evolution that began in the late 1990s, after many historians began to re-evaluate early Israeli history, and a left-wing member of the Knesset became education minister. Israeli state textbooks began to admit that some Palestinians left their land within Israel because they were expelled. And they began to make reference to the Arabic name for Israel’s War of Independence in 1948: the Naqba, or Catastrophe. They also began ask Israeli Jewish students how they would have felt about Zionism if they’d been in the place of the Palestinians. There is still far less of this in either the ultra-Orthodox or Palestinian books. For example, the Palestinian texts don’t deal in any significant way with the Holocaust or its relationship to the founding of Israel.

just how politicized the teaching of history and geography has become for Israelis and Palestinians—with both sides at times quite literally wiping each other off the map. Not that Israelis and Palestinians are alone on this score. Think of Cyprus, where for decades Greek and Turk Cypriotes did not consider themselves part of a single people, or Northern Ireland, where even the name used to describe the territory continues to be highly charged. (Is it a province? A state? A region?) The process of ending such misrepresentations, the authors of the study find, is therefore “exceedingly difficult and requires deliberate and courageous effort.” It also takes time.

Palestinian textbooks are still in their first generation

Sociologist Sammy Smooha of Haifa University, who conducts an annual survey of Arab and Jewish relations, says that the goal now should be to write textbooks that do more to expose each side to the other’s narrative. “You have to engage with the other side’s arguments in a serious manner and not just build up a straw man in order to break it.” Eyal Naveh, a professor of history at Tel Aviv University and the author of several textbooks for middle-school and high-school students, agrees. “If you ignore it, it’s as if it doesn’t exist,” he said.

a book called Side By Side that included a “dual narrative” of all major events in the region since 1917, through the Second Intifada in 2000. Naveh calls the book “a successful failure:” Though it had been lauded by the international press and continues to sell abroad, the book was banned by both the Israeli and Palestinian education ministries. Naveh now believes that getting such a textbook to become part of the Israeli and Palestinian curricula is “impossible.”

According to a number of Hamas officials interviewed by Al-Monitor, the movement felt that it lacked the proper venue on other Palestinian, Arab and foreign media outlets to express its views, because those outlets are biased toward either the Palestinian Authority (PA) or Israel and limit their coverage to exposing the movement’s negative aspects, without any mention of its positive ones.

Hamas gives great importance to the media, and has tried on more than one occasion to pressure media outlets into adopting its point of view or political line. Its dispute with Fatah also compelled Hamas to try to control the Palestinian Journalists Syndicate in Gaza, where Fatah controlled the majority of board members. Hamas formed its own Journalists Syndicate board of directors in Gaza, composed of journalists affiliated with the movement and Islamic Jihad. But the experiment quickly proved to be a failure when the board announced its resignation several months later.

“The channel’s discourse will be different from the one adopted by other Hamas-affiliated media outlets. It will express the point of view of the government and will not be similar to that of the Hamas-affiliated Al-Aqsa satellite channel. We will try to focus attention on the human aspect and the suffering of people, as well as the positive qualities of Palestinian society in the Gaza Strip,”

“There was a clear mix-up, in Arab and foreign countries, between the stance of the Gaza government and that of Hamas as a movement, after the ouster of President Mohammed Morsi. As a result of satellite channels abroad being agreeable to the Muslim Brotherhood, and our lack of control over their editorial policies, it became necessary for us to have our own television channel that would target Arab and Western audiences and clarify the government’s stance independently.”

the Gaza government still bars the distribution of West Bank newspapers in Gaza, in retaliation for the PA’s ban on the distribution of Hamas-affiliated newspapers in the West Bank. Hamas continues to forbid Fatah-affiliated media offices from conducting business in Gaza, but has allowed some of their reporters to file from Gaza, in return for the Ramallah government allowing Al-Aqsa TV and Al-Quds reporters to work there

social media is a reliable way to gauge the effectiveness of local officials, who are often unaccountable to their constituencies. Since they usually operate through opaque and byzantine institutions, the central government often knows little about the competence and popularity of their local representatives, who have every reason to lie about their performance

Cracking down on local corruption in turn makes the central government appear more responsive, increasing its effectiveness and legitimacy

social media provides an effective way to reach out to the regime’s supporters. Just as opposition leaders use social media to mobilize protesters, regimes can use it to organize and rally their own domestic allies – military or business elites, but also regular citizens motivated by patriotism or ideology

social media offers a convenient way to shape the contours of public discourse among the public at large. Governments have always used mass media – newspapers, radio, and TV – to disseminate regime-friendly propaganda. Social media, however, has the added benefit of being inherently decentralized, interactive, and non-hierarchical, and can thus more easily avoid the appearance of artifice

The opposite of Internet freedom may not be brute-force censorship but a deceptive blend of control, co-option, and manipulation

By shaping dominant narratives and mobilizing supporters, social media can help incumbents to guard themselves not only from domestic unrest but also from external pressures for reform

Autocrats have proven to be remarkably adaptive and resilient in the face of new challenges, and their subversion of social media could mean long-term problems for the future of democracy

On Nov. 24, the Israeli Ministry of Foreign Affairs, Google, YouTube and some other social networks agreed to fight incitement posted on their pages.

Israel uses a number of measures to counter the postings, most notably by creating around 5,000 fake Facebook accounts, Quds Press reported Oct. 29. Those who operate these accounts are fluent in English and Arabic, and their mission is to hack into and shut down Palestinian pages by submitting reports to the Facebook administration. Israel also has arrested of a number of Palestinians during the past three months on charges of inciting to kill Israelis in their Facebook posts.

the Authority for Palestinian Prisoners' Affairs reported the Israeli army has detained 27 Palestinians on charges of incitement since October, due to their activities on social networks

there are Israeli pages in Hebrew that call Palestinians terrorists, among other bad names, but they are not being closed down

Breaking the Silence is being picked on for cynical political reasons. For Israeli Jews, there is no cow more sacred than the IDF. A clear majority, including this writer, served, are serving or will serve in the armed forces, just like their parents, children and even their grandchildren. When Defense Minister Lt. Gen.  (res.) Moshe Ya'alon declares that the members of Breaking the Silence are traitors, he means that they betrayed all Israelis. This is not an argument about occupation, ethics or Israel’s international standing. It's about our lives. Ya'alon was the commander-in-chief of the military, a respected authority on the matter.

The tacit conventional wisdom since the start of the so-called “knife intifada” is based on Talmudic teachings: “If a man comes to kill you, rise early and kill him first.” Or in common parlance, neutralize him first. Israeli politicians have called for people to do just this when confronted with a possible terrorist. There are even Jews who have already ascribed a broad interpretation to this order. Anyone coming to kill you, in their interpretation, may be a Jew willing to hand over territory to non-Jews. Assassin Yigal Amir, for instance, shot Prime Minister Yitzhak Rabin after rabbis and politicians incited against him and his peace policy. Netanyahu himself took part in a demonstration at which a Rabin cutout dressed in a Nazi SS uniform was held aloft. Today, in his dressing down of the organization, he is dressing Breaking the Silence in the uniform of a kapo.

“Patriots” who beat up Palestinians for kicks on city streets and set a bilingual school on fire have already started sending threats to Breaking the Silence activists and their families, including their elderly grandparents. If, God forbid, anyone is hurt, Netanyahu, Ya'alon and Yesh Atid Chairman Yair Lapid will rush to issue “sharp condemnations” of the criminals. They will surely not forget to attack those spreading incitement, but they might forget or ignore their own past contributions.

Twitter and YouTube, which is owned by Google, have been more willing to embrace their roles in activism and unrest, Mr. Zuckerman said. After the Internet was shut down in Egypt, Twitter and Google actively helped protesters by producing a new service, speak2tweet, that allowed people to leave voicemail messages that would be filed as updates on Twitter. Biz Stone, one of Twitter’s founders, used it as an opportunity to emphasize the positive global impact that comes with the open exchange of information. When the Internet was back up, YouTube, working with Storyful, a social media news curation service, took the thousands of videos pouring in from the protests in Tahrir Square to help people access and share the information as quickly as possible on CitizenTube, its news and politics channel.

the Global Network Initiative, a voluntary code of conduct for technology companies created in 2008 that requires participating businesses to take reasonable steps to protect human rights

by being posited as films that inform, educate and explain what is going on here to audiences over there, these films become central to a pre-existing East-West dynamic—a sphere of knowledge production and image-making that tries to translate the orient to an elsewhere

These are discourses that seek to “save brown women from brown men” or brown liberal men from oppressive brown regimes, or basically to save the Arabs from their Arabness, with all the cultural stereotypes such a term entails.

The problem with these films is that they ignore the interconnectedness of “developed” and “developing” countries, of authoritarianism in the Middle East and liberal democracies in the west, of Islamic fundamentalism and the Cold War, and of metropolitan centers of global capitalism and the dispossession of millions all over the world. The problem gets even more complicated when entitlement and ability to represent becomes unquestioned.

These films portray living stereotypes of actual people, focusing on the elements of their lives that are ‘interesting’ only in so much as they tell us something about clichéd versions of Egypt, Tahrir, Islam, women, art and war, conflict, poverty, dispossession and resistance. These topics are not interesting for those who live in war, conflict, poverty and dispossession, those for whom Tahrir was not a spectacle and resistance is a complicated act. In such a context these issues might be relevant, but they are only interesting somewhere else.

I am skeptical of the act of representation itself, the provision of ready-made, easily translatable narratives about 2011 as if the revolution was a thing, and as if "Arabness" is also a thing. If postmodernism declared the death of the meta-narratives—teleogically oriented, totalizing worldviews that tend to put in a claim for the universal and promise utopian resolutions that are yet to occur—Arab Spring documentaries lie on the opposite side of the spectrum. The conditions of their existence, profitability, visibility and circulation depends first and foremost on their claims to a certain truth about “what really happened” over there. But neither the "Arab Spring" nor the "Arab World" can be explained through the sum of their parts. They are constructed, time and time again, through the very narratives that eclipse alternative imaginaries, historical renditions or analyses by foreclosing the realm of imagination all together.