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This book comes to complement the findings of previous research projects in the crises in the Middle East, the American treatment of them, and the impact of the cultural and intellectual composition of the ruling administrations in the US.

The causal link between economic and political freedom is a complex and interesting debate in the domain of social sciences. To enrich the academic debate on this issue, we have examined the Arab context based on econometric instruments, especially the test of causality. Based on the results of the study, the interactions between economic and political freedom in the Arab world appear to be generally in line with the thesis strongly defended by liberal thinkers, in particular Milton Friedman and Frederick Hayek, that there is a unilinear causality in which the first variable leads to the second. This result may seem self-evident in a transformed Arab context, but the reality seems to be more complex. Economic freedom indeed guarantees freedom, the constructing of the national identity and the conditions necessary to ensure individual well-being. However, such freedom is not understood in isolation from political freedom and its social context interactions and cultural structures, in contrast with restricted collective consciousness.

This paper discusses the proposition of the rise of social Islam in Morocco by studying the country's two largest political Islam movements, the Justice and Charity Association (jamāʿat al-ʿadl wa-l-iḥsān) and the Unity and Reform Movement (ḥarakat al tawḥīd wa l-iṣlāḥ). It focuses on the concept of social Islam which implies the provision of financial and in-kind assistance and healthcare, education, athletic, artistic, and pedagogical services to a variety of social strata. The study proceeds from the rise of social Islam, how it relates to the concept of the urban poor under the development "crisis" Morocco has faced since the 1980s, and highlighting the social implications for the most important social stratum: the lower middle class and the poor. The study shows that the Islamist movements under study have managed to form new and old bonds of solidarity on a religious or tribalist basis, which have replaced traditional forms of solidarity that previously used to embrace the lower and lower middle classes.

A chemical weapons attack by the Syrian regime on August 21, 2013, led to a massacre of civilians in the towns of East Ghouta and West Ghouta on the outskirts of Damascus and marked a turning point in the Syrian conflict. US President Barack Obama had previously undertaken to respond militarily if such an attack took place, provided that Congress would support such a decision. Such a direct US military intervention remained likely despite opposition among the American public and within Congress itself, up to and until a Russian proposal, quickly accepted by the Assad regime in Damascus, which would place all of Syria’s chemical weapons under international supervision before they were destroyed by Moscow. This paper examines how the Obama White House dealt with the use of chemical weapons by the Syrian regime. The paper also deals with declining international interest in a diplomatic resolution to the Syrian crisis, with the world community now shifting its focus from punishing the Assad regime to accepting the destruction of those weapons.

This paper examines those Arab Spring states in which political Islamists are actively engaged. Specifically, it looks at the cases of Tunisia and Egypt, in which political Islamists were involved in regime change, as well as Morocco and Jordan, which did not experience regime change but in which Islamists were actively engaged in the political process and a protest movement. Following an examination of the individual circumstances which prevail in each of these states, the author asserts that there remains a number of pressing questions related to the future roles of political Islamists that merit attention. The first question surrounds the political and ideological project that the Islamists want to promote: will Islamists be capable of shedding their ideological burden, and forwarding a novel political program? This paper demonstrates the limitations of the long-standing ideological promulgations of the Islamists, especially as it pertains to questions of the nation-state, democracy, pluralism, civil liberties and minority rights.

The revolutions in the MENA region were accompanied by many political shifts. These, in turn, led to what might be called primary outcomes; produced before the revolutions have come to an end. These outcomes came as the result of an absence of leaders once described as historical and eternal, and to the leadership of opposing political forces in some of MENA countries. These forces, as the shifts and struggles in the nations of the region continue, are leading political decisions in the wake of the fall of the dictators that seem to enforce marginalization and exclusion. However, these fateful shifts were not the only path available, as seen in the region’s history. Morocco is one example of a country that faced a different political reality, with many observers noting that the monarchy in Morocco- contrary to what some circles expected- became stronger after the Arab Spring.

In recent years, phrases such as “migrant crisis” and “illegal migration” have gained increased currency as means of describing larger waves of migration to Europe. International law rests on the assumption that refuge and asylum are always “legitimate”, thus failing to provide a justification for the use of terms such as “illegal migration”. As a response, in this paper the author adopts the term “illicit migration” to refer to undeclared migration which does not pass through official channels, and which, he argues, is a clearer expression of the phenomenon currently underway, in which large numbers of migrants seek to secretly enter the borders of their destination countries. The topic under discussion has particular importance due to the reflexive way in which European countries tie migration to extremism. This has spurred European nations to increase reliance on an “iron shield” erected to isolate themselves from those landing on their shores from the southern end of the Mediterranean, and with no distinctions made between refugees legitimately seeking refuge from armed conflict and those seeking to “ride the wave”.

Book Title: Class Struggle in Contemporary Egypt: Introduction to the January 25, 2011 Revolution [Arabic]

The literature on state capacity is often at odds with what constitutes state capacity, how to operationalize it, and how to measure it. Nevertheless, it is important for us to attempt this endeavor given the importance of state capacity, and its effect on a number of political and social dynamics. With the proliferation of quality surveys in the Arab world in recent years, we also have an unprecedented opportunity to examine state capacity in a new light, according to citizen perceptions in addition to material measures. Thus, in this paper I will examine variations of state capacity measurements using the Arab Opinion Index data. I will provide evidence to show that many political phenomena can only be understood if the conditions surrounding state capacity are accounted for.

This study explore the concepts of populism and “the people,” linking them to ideology, hegemony, and the making of modern sport in Western liberal-capitalist democracies. While populism is widely seen as a useful way to understand oppositions between “the people” and elites, This study particularly interested here in what happens when self-styled populist political leaders actually govern, ostensibly on the people’s behalf. To illustrate this, the study consider two examples of self-styled populist leaders from different eras – Benito Mussolini and Donald Trump – that have used sport to promote narrow, ideologically laden, conceptions of “the people.” Through these examples the study argue that the concept of populism on its own does not provide a comprehensive understanding of political and cultural struggles in sport today, nor does it provide adequate guidelines for oppositional political strategies.