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On Wednesday, Mr. Khalil canceled a higher-education conference that was to launch the new online publication because of concerns about academic freedom in the United Arab Emirates, where the event was to be held this weekend. That step came less than a week after a similar move by the London School of Economics and Political Science, which canceled a conference it had planned in Dubai after Emirati authorities requested that a presentation on Bahrain, which is facing political upheaval, be dropped from the program. A scholar on Arab politics from the London institution who was to speak at the event was briefly detained at the Dubai airport and barred from entering the country

"We can't talk about upholding academic freedom and launch in Dubai. I don't think it sends the right message."

Al Fanar will start as planned on March 3. It is the first major project of the Alexandria Trust, the charity Mr. Khalil founded in 2012 to improve education in the Middle East and North Africa

officers from a military intelligence unit called Telem design much of the Arabic language curriculum

“The military are part and parcel of the education system. The goal of Arabic teaching is to educate the children to be useful components in the military system, to train them to become intelligence officers.”

Mendel said Arabic was taught “without sentiment”, an aim established in the state’s earliest years.“The fear was that, if students had a good relationship with the language and saw Arabs as potential friends, they might cross over to the other side and they would be of no use to the Israeli security system. That was the reason the field of Arabic studies was made free of Arabs.”

Emirati boys are posting lower examination scores and dropping out of high school at a much greater rate than Emirati girls, newly released research shows.It also found that among pupils who complete secondary schooling, many fewer boys go on to a university education.

although 70 per cent of Emirati girls enrol at university after high school, the figure for boys is only 27 per cent.

The drop-out rates are highest in Grade 10, the first non-compulsory year of school, when many boys abandon their education to pursue jobs in the public sector.

Dubai, one of the seven principalities that make up the small, oil-rich United Arab Emirates, is a growing destination for students from the Middle East, India, and China, making it a logical host for the Going Global conference, said the British Council, the British government's cultural and educational arm and the event's organizer. But recently the Emirates have been better known as the site of an academic controversy.

countries of the Gulf Cooperation Council, of which the U.A.E. is a member, are at the "cutting edge" of efforts to internationalize higher education, and that holding the conference in Dubai "contributes to the sterling efforts being made in countries like the U.A.E. and Qatar to open their societies to international debates."

Foreign universities are guests in the United Arab Emirates and need to be "aware of the environment they're entering," said Warren Fox, executive director for higher education at the Knowledge and Human Development Authority, a Dubai government agency that accredits and regulates foreign higher-education institutions. "If universities decided they could only go to countries with the same cultural and political values, they wouldn't go abroad at all," said Mr. Fox. "And I think they should, because of the benefits to students and to universities."

After naming a few prominent valide sultans — the title of the legal mother of the sultan — from the Ottoman era, Erdogan said, “Valide sultans have been pioneers of their generation and examples to our mothers.” Challenging the Orientalist portrayal of the harem as a place where ambitious women battled with the power of their sexuality, Erdogan praised the harem, saying, “For the members of the Ottoman family, the harem was a school. It was a center of education, where women were prepared for life and organized volunteer activities. This household was led by the valide sultans.”

Indeed, despite harsh criticism by AKP elites, series like “Magnificent Century,” about the lives of prominent sultans and their lovers, such as Hurrem or Kosem Sultan, have become extremely popular in Turkey. These shows have also generated a niche for neo-Ottoman goods. Scents named after powerful women of the Ottoman court along with themed bathrobes, bathroom accessories, jewelry and even hair coloring are being sold. Ottoman-era aphrodisiacs to impress your partner have made a strong comeback and can be found in mainstream markets. Most of these products are not designed for Westerners fascinated by the ways of the East but for contemporary Turks. Today, one also has the option of partaking in the palace experience according to one's budget and tastes. For example, Les Ottomans, a fancy boutique and hotel on the Bosporus, offers rooms decorated to provide the unique atmosphere of the eras and tastes of 10 different sultans. US Republican presidential hopeful Donald Trump has even visited the hotel.

While journalists working for pro-government media outlets rigorously tried to prove the harem’s educational value, others asked whether the harem could be called a school simply because the residents were educated in certain trades. Ozlem Kumrular, a historian and author of the book “Kosem Sultan,” about the prominent valide sultan, tweeted an image of a painting depicting nude women around a pool, and wrote, “The artist of this harem painting is the last caliph, Abdulmecid. Odd but true.” It is interesting to note that although Kumrular’s message received hundreds of retweets, no backers of Erdogan’s praise of the harem tried to explain the rationale behind the painting. Most of the replies were satirical. For instance, one read, “Could [Sultan] Abdulmecid know the harem better than Mrs. Erdogan? I wonder what class this was.”

Standard Arabic, or Modern Standard Arabic (MSA), is on the decline, and some are happy to see it go. However, it is important to note the factors driving this decline, and what this means for the region.

Though some rejoice in the strengthening of vernaculars, the so-called colloquials or dialects, as a sign of local identities gaining prominence, the withdrawal of MSA is in fact a warning about the weakening social infrastructure and declining education system.

When people speak of the decline of MSA, they generally refer to decline in literature, literacy, and increasing predilections to use dialects or foreign languages instead of MSA

“Dehumanizing and demonizing characterizations of the other were very rare in both Israeli and Palestinian books.” The research team found 20 extreme negative depictions in the Israeli state books, seven in the ultra-Orthodox books, and six in the Palestinian books. An example of this rare occurrence from an Israeli book: A passage saying that a ruined Arab village “had always been a nest of murderers.” And an example from a Palestinian book: “I was in ‘the slaughterhouse’ for 13 days,” referring to an Israeli interrogation center. This could be a lot worse, right?

84 percent of the literature pieces in the Palestinian books portray Israelis and Jews negatively, 73 percent of the pieces in the ultra-Orthodox books portray Palestinians and Arabs negatively, and only 49 percent of the pieces in Israeli state schools do the same. In an Israeli state school text, a passage reads: “The Arab countries have accumulated weapons and ammunition and strengthened their armies to wage a total war against Israel.” In the ultra-Orthodox, it ratchets up: “Like a little lamb in a sea of 70 wolves is Israel among the Arab states.” In the Palestinian case: “The enemy turned to the deserted houses, looting and carrying off all they could from the village that had become grave upon grave.” These statements aren’t necessarily false, but they are just one-sided and fearful—and they are rarely balanced by anything sunnier

The research team found that 58 percent of Palestinian textbooks published after 1967 (the year in which Israel took control of the West Bank and East Jerusalem from Jordan, Gaza and Sinai from Egypt, and the Golan Heights from Syria) made no reference to Israel. Instead, they referred to the entire area between the Jordan River and the Mediterranean Sea as Palestine. In the Israeli state system, 65 percent of maps had no borders and made no mention of Palestine or the Palestinian Authority, while in the ultra-Orthodox system that number was a staggering 95 percent.

Hand in Hand operates four bilingual schools across Israel and two kindergartens. Jaffa’s primary school classes are the most recent addition.The idea of children from different cultural backgrounds learning together and speaking each other’s language may seem uncontroversial. But it has prompted a fierce backlash from right-wing Jewish groups in Israel.In late 2014 Hand in Hand’s flagship school in Jerusalem was torched by activists from Lehava, an organisation that opposes integration between Jewish and Palestinian citizens. Graffiti daubed on the walls read “Death to the Arabs” and “There can be no coexistence with cancer”.Three of the group’s members were jailed last year. In January Israel’s high court increased the sentences of two brothers involved in the arson attack.Although Lehava is a fringe group, it draws on ideas that have found favour with much larger numbers of Israeli Jews, especially over the past 15 years as the country has lurched to the right.A survey by the Pew polling organisation this month found that half of Israeli Jews wanted Arabs expelled from the state, and 79 percent believed Jews should have more rights than their Palestinian compatriots.

1,350 children are currently in bilingual education, out of a total Israeli school population of some 1.5 million children.

The Jaffa parents argue that their coastal city of 50,000 residents, which is incorporated into the Tel Aviv municipal area, is the natural location for a bilingual school.A third of Jaffa’s residents are Palestinian, reflecting the fact that, before Israel’s creation in 1948, it was Palestine’s commercial centre.Although Israelis mostly live in separate communities, based on their ethnicity, Jaffa is one of half a dozen urban areas where Jewish and Palestinian citizens live close to each other.