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Over the past thirty years, important changes have taken place in Israeli attitudes towards the Haram Al Sharif, at both the popular and governmental levels, specifically with regards to the conduct of Jewish prayers at the site and messianic calls for the construction of the “Third Temple”. This paper traces a turning point among both religious and secular Jewish Israelis in the traditional religious view that had long admonished observant Jews from visiting the Haram Al Sharif. The paper highlights the growth of Jewish terrorist groups since the mid-1980s that aim to destroy the existing Muslim holy sites on the Haram Al Sharif, including the Aqsa Mosque and the Dome of the Rock, to make way for the Third Temple. Finally, the paper provides an overview of the changes already made by Israel to the Haram Al Sharif site.

The premise of this study is the belief that there is a crisis in contemporary liberal democracy resulting from the tension between two traditions: one democratic and the other liberal. The spread of right-wing populism in the West is not a new phenomenon, but rather a new manifestation of what may be called a permanent crisis of democracy. The study distinguishes populism from totalitarian ideological movements that gain popular support through demagogy and incitement against the other and reviews existing tensions in the structure of liberal democracy. The paper finds that populist rhetoric is channeled through tensions in the structure of liberal democracy and translates social anger into criticism of the democratic system itself, by using one component of a complex democratic system against another.

Hardly a day passes without seeing or hearing the terms 'extremism' or 'extremists.' Used today to describe political views and attitudes, or methods in political action, the terms today are linked to particular images, and hold specific implications charged with prejudice, half-truths, and presumption. This paper asks: Is the term extremism useful to understand the ideas, views, or practices of those who are labeled as such? Are there common traits among those labeled as extremist that renders this label a useful concept in the classification of the ideas of political groups and their objectives and methods? Or, is 'extremist' simply an expression of a negative attitude agreed to by those with a specific view with the aim of ostracizing specific groups? It then poses an even larger and more critical question: How do groups of people reach the point of burning bridges with existing reality in order to carry out a fight using violent methods? The paper argues that analyzing ideology per se to reach an answer to this question is futile, be this ideology nationalistic, religious, classist, or otherwise.

Book Title: Comment Sortir de l'Emprise Djihadiste? [French]

Morocco's participation in the Saudi-led coalition was formed to confront the expansion of Houthi rebel control over the Yemeni state. This study gives an overview of the factors that led to the expansion of the geopolitical and geostrategic depth of the Gulf States to include a number of Arab countries, all the way to the Kingdom of Morocco. The paper discusses the gains Morocco made as a result of joining Operation Decisive Storm. Morocco faces similar challenges from extremist groups, making participation in the operation an opportunity it can benefit from later in the event it needs to tackle similar militias in the Sahara. In addition to the economic and political reasons for joining the coalition, the geostrategic shifts in the Arab region and the rise of the threat of extremist ideological forces in the region has prompted Morocco and the Gulf States to develop a new vision for relations on the basis of cross-border national security. The paper finally tackles the shift Morocco's participation has represented, examining King Mohammed VI's preference for more rapprochement with the European neighborhood.