“It is time for the Iranian government to decide whether it wants to focus on the past, or whether it will make the choices that will open the door to greater opportunity, prosperity, and justice for its people.”

—President Barack Obama, statement on the 30th anniversary of the seizure of the U.S. embassy in Tehran, November 4, 2009

The assumption represented by the fresh statement by President Obama on Iran is that all people and peoples are the same: at heart, all people and peoples basically want the same things, basically understand the world in the same way, basically are prepared to come to terms in the same way as everyone else. This is particularly clear in the assertion that what the people of Iran seek is “universal rights.” Such a culture-free world as envisioned in this statement would make communication and agreement a lot easier. The reality, however, is that cultures do differ, and that people and peoples do not see life and existence the same way, and may disagree on goals. Iranian regime goals of Islamic and Shia domination are not secret; these are the explicit raison d’etre of the regime, not to be negotiated away to build “confidence” and a “more prosperous and productive relationship with the international community.”

Similarly this statement appears to assume that there are not real conflicts of interest between countries, or between the regimes running those countries. In this view, disagreements are basically misunderstandings, which, with good will and open communication, can be resolved to everyone’s satisfaction. But power, control, and honor are gained and held only at the expense of other parties. There are winners and losers. Regimes wishing to improve their positions cannot do so by compromising with other parties. Furthermore, it is notoriously necessary in Middle Eastern despotic regimes to control the populace through confrontations with external enemies, real, imagined, or manufactured. Improving relationships with identified “enemies” is not in their interests and not on their agendas.

Finally, what good does it do to acknowledge the “powerful calls for justice” of the Iranian people when you are about to throw them under the bus by trying to make deals with the regime that is shooting them down in the street, torturing them in prisons, and executing them?

Comments are limited to MESH members and invitees.

The Washington Post reports that some in the administration see the Lebanese Hezbollah as a possible model for transformation of the Taliban. Describing the Taliban as a movement “deeply rooted” in Afghanistan, much like Hezbollah is in Lebanon, proponents of a Hezbollah model for the Taliban see a scenario in which the Taliban participates in Afghan politics, occasionally flexes its military muscles to benefit its political positions at home, but does not directly threat the United States even if it remains a source of regional instability.

According to the Post, while the idea has been discussed informally “outside the Situation Room meetings,” it has not yet been presented to President Obama. That’s a good thing because the notion is deeply flawed, and its implementation would have dire consequences for Afghanistan, the region more broadly, and U.S. counterterrorism efforts all.

Hezbollah in Lebanon is a destabilizing force, as is the Taliban in Afghanistan. Not only does Hezbollah maintain an independent militia in explicit violation of United Nations resolutions, it uses this private army to create semi-independent enclaves throughout the south of Lebanon and the Bekaa Valley where Lebanese Armed Forces are not allowed. In these spaces, Hezbollah maintains training camps, engages in weapons smuggling and drug trafficking, and maintains tens of thousands of rockets aimed at its neighbor to the south, Israel. Hezbollah collects intelligence on people traveling through Beirut international airport, and has built its own communications infrastructure beyond the reach of the national government.

In Afghanistan, an independent Taliban militia that controls territory of its own; maintains bases and training camps; facilitates weapons smuggling; and engages in every aspect of the narcotics production pipeline from poppy cultivation and processing to taxing delivery and smuggling abroad, would certainly seek to maintain its control over its own territory. Indeed, an increasing number of major Drug Enforcement Administration (DEA) arrests over the past few months have targeted drug kingpins closely tied to the Taliban, like Haji Juma Kahn and Baz Mohammad.

Neither will Hezbollah today nor a similarly modeled Taliban tomorrow tolerate government challenges to its private army or other sources of power. In the words of then-Principal Deputy Director of National Intelligence Donald Kerr, such groups are out for themselves, and will turn on their fellow Lebanese or Afghan citizens, respectively, when under pressure. “Events in Lebanon since May 7 [2008] demonstrate that Hezbollah—with the full support of Syria and Iran—will in fact turn its weapons against the Lebanese people for political purposes,” Kerr explained. “Hezbollah sought to justify its attacks against fellow Lebanese as an attempt to defend the resistance against attacks by the government.” Scores of Afghan civilians have been killed in Taliban suicide bombings, including the most recent attack outside the Indian embassy which claimed the lives of 17 Afghans, including 15 civilians and two Afghan police officers. It is all the more difficult to imagine a scenario in which the Taliban play a stabilizing political role in Afghanistan in light of the fact that, unlike Hezbollah, the Taliban adhere to a strict salafi-jihadi doctrine which is anathema to secular politics and requires the strict implementation of shariah law.

Commenting on the philosophical distinctions some in the administration make between the Taliban and Al Qaeda, White House press secretary Robert Gibbs distinguished between the Taliban as an Islamist element in Afghanistan and “an entity that, through a global, transnational jihadist network, would seek to strike the U.S. homeland,” like Al Qaeda. But in the assessment of people like Bruce Reidel, an Al Qaeda and Taliban expert who oversaw the administration’s policy review regarding Afghanistan and Pakistan, the Taliban’s ties to Al Qaeda run deep. “It’s a fundamental misreading of the nature of these organizations to think they are anything other than partners,” said Reidel. “Al Qaeda is embedded in the Taliban insurgency, and it’s highly unlikely that you’re going to be able to separate them.”

Here too, Hezbollah—a group involved not only in politics in Lebanon but in terrorist activity worldwide—is the wrong model. Even as the Hezbollah-led March 8 coalition campaigned ahead of Lebanon’s June 7 elections this summer, the group was forced to contend with the unexpected exposure of its covert terrorist activities both at home and abroad. At home, Hezbollah stands accused of playing a role in the assassination of former Lebanese Prime Minister Rafiq Hariri. Abroad, law enforcement officials have taken action against Hezbollah support networks operating across the globe, including in Egypt, Yemen, Sierra Leone, Cote d’Ivoire, Azerbaijan, Belgium, and Colombia. Just this past week, a court in Azerbaijan found two Hezbollah operatives guilty of plotting attacks on the Israeli and U.S. embassies in Baku, among other plots, and sentenced them each to 15 years in prison.

The Taliban is primarily involved in attacks in Afghanistan and Pakistan, though it has been tied to at least one plot in the United States and another in Europe. In the United States, a group of eleven jihadists in Northern Virginia were found to have connections with Al Qaeda, the Taliban, and Lashkar-i-Taiba. In Europe, the Pakistani Taliban—distinct from but closely allied with the Afghan Taliban—claimed responsibility for a failed plot to bomb subway trains in Barcelona in 2008. And while historically the Taliban was an adversary of Iran’s, the United States believes since at least 2006 Iran has arranged frequent shipments of small arms, RPGs, explosives and other weapons to the Taliban. The Qods Force also provides the Taliban in Afghanistan with weapons, funding, logistics and military training, according to the U.S. government.

As National Counterterrorism Center director Michael Leiter made clear in his congressional testimony last week, Hezbollah is a very poor model for a future Taliban. According to Leiter, the U.S. intelligence community holds the following to be true:

While not aligned with al-Qa’ida, we assess that Lebanese Hizballah remains capable of conducting terrorist attacks on U.S. and Western interests, particularly in the Middle East. It continues to train and sponsor terrorist groups in Iraq that threaten the lives of U.S. and Coalition forces, and supports Palestinian terrorist groups’ efforts to attack Israel and jeopardize the Middle East Peace Process. Although its primary focus is Israel, the group holds the United States responsible for Israeli policies in the region and would likely consider attacks on U.S. interests, to include the Homeland, if it perceived a direct threat from the United States to itself or Iran. Hizballah’s Secretary General, in justifying the group’s use of violence against fellow Lebanese citizens last year, characterized any threat to Hizballah’s armed status and its independent communications network as redlines.

Modeling the Taliban after Hezbollah is a recipe for failure. It would doom efforts to promote democracy in Afghanistan and engender long-term instability in both Afghanistan and Pakistan along the traditional Pashtun tribal belt that straddles the country’s shared border. It would embolden one of Iran’s newer allies in the region and empower a salafi-jihadi organization with close and ongoing ties to Al Qaeda to firmly establish control over parts of the country from which it would continue to produce massive quantities of drugs that ultimately make their way to the West. Looking to Hezbollah as the model for a future Taliban displays both ignorance of Hezbollah and naïveté regarding the Taliban. No matter how you slice it, that’s a dangerous combination.

MESH Admin: There is an Arabic translation of this post.

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Saudi Prince Turki al-Faisal, former ambassador to the United States, has a suggestion for America: drop this nonsense called energy independence. In a strongly-worded essay in Foreign Policy magazine, which coincides with the 150th anniversary of Edwin Drake’s discovery of oil in the United States, Turki lambastes American politicians for invoking energy independence, which “is now as essential as baby-kissing,” accusing them of “demagoguery.” For him, energy independence is “political posturing at its worst—a concept that is unrealistic, misguided, and ultimately harmful to energy-producing and consuming countries alike.” “Like it or not,” Turki concludes, “the fates of the United States and Saudi Arabia are connected and will remain so for decades to come.” (He said much the same in this clip from last May; if you don’t see it, click here.)

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We’ve heard these lines before each time the United States made progress toward lessening its dependence on oil. In February, for example, Ali al-Naimi, the Saudi oil minister, warned of a “nightmare scenario” if consuming countries made progress in the development of alternative fuels. A decade ago, his predecessor, Sheikh Ahmed Zaki Yamani, called technology “the real enemy for OPEC.” This is understandable. After all, no pusher wants to see his client circling around a rehab clinic. For Saudi Arabia, a world where oil plays a marginal role is the nightmarish materialization of the Saudi saying, “My father rode a camel, I drive a car, my son flies a jet plane, his son will ride a camel.”

More troubling is the parade of prominent Americans who deride the notion of energy independence, viewing it as jingoistic, unsophisticated, naive and misleading. One cannot doubt the patriotism of former CIA director John Deutch, who said “energy independence is not a constructive idea,” or former secretary of defense and energy James Schlesinger, who called it a “forlorn hope,” or Pulitzer Prize winner Daniel Yergin who referred to it as “pipe dream,” or Andy Grove, former chairman of Intel, who called the concept “a faulty goal,” or even the members of the Council on Foreign Relations energy security task force who went so far as to accuse those promoting energy independence of “doing the nation a disservice.” But just like Prince Turki, all of those distinguished Americans misunderstand what energy independence really is. As a result, they underestimate our ability to get there.

Contrary to popular conception, energy independence does not mean self-sufficiency. It doesn’t mean not importing any oil or walling ourselves off from the global market. Energy independence is not a function of the amount of oil we consume or import. Rather, energy independence means turning oil from a strategic commodity second to none—one that underlies the global economy and determines the course of world affairs—into just another commodity to trade.

Oil’s strategic status stems from its virtual monopoly over fuel for transportation, which in turn underlies our entire way of life. Worldwide, 95 percent of our transportation energy is petroleum-based. Our cars, trucks planes and ships can run on nothing but petroleum. This is why the much-touted policies that aim to either increase oil supply through domestic drilling or decrease its use by boosting fuel efficiency, while helpful, are insufficient as they do not address the factor that gives oil its strategic status: the petroleum-only vehicle.

Energy independence thus requires breaking the virtual monopoly of oil over transportation fuels, and this can only be done via competition in the transportation fuel sector. (Think about our electricity sector, where a variety of competing energy sources—coal, natural gas, nuclear, solar and wind—can contribute to the grid.) If our cars and trucks were able to run on other fuels in addition to those refined from petroleum, Saudi Arabia’s oil would have to compete over the drivers’ wallet against utility companies, alternative liquid fuels producers and natural gas suppliers. But as long as our cars are gasoline-only, oil remains the only game in town, which is exactly what Saudi Arabia wants.

A few types of vehicle technologies allow us to break oil’s monopoly. The first, and most affordable, is the flex-fuel vehicle that can run on any combination of gasoline and alcohol (alcohol does not mean just ethanol, and ethanol does not mean just corn). It costs an extra $100 per new car to make a regular car flex-fuel. All it takes is a fuel sensor and a corrosion-resistant fuel line. An Open Fuel Standard ensuring that every new car sold in the United States be flex-fuel would not only give rise to an industry of alternative fuels and the associated refueling infrastructure, but it would also drive foreign automakers to add fuel flexibility to all of their models, effectively making it an international standard.

Electricity is another transportation fuel that can compete against oil. It is cheap, largely clean, domestically produced and can be made from multiple sources. Its refueling infrastructure is widely available. All that is needed for an electric car to connect to the grid is an extension cord. Most automakers have already committed to produce models of limited-range pure electric vehicles (EV) or plug-in hybrid electric vehicles (PHEV). The latter allow drivers to travel on stored electric power for the first 20-40 miles, after which the car keeps running on the liquid fuel in the tank, providing the standard 200-400 mile range. For the 50 percent of Americans who drive 25 miles per day or less, shifting from barrels to electrons would make the visit to the local gas station a rarity. If all of those Americans owned PHEVs, a population the size of New York, Florida and Pennsylvania combined would be off oil most days of the year. A PHEV would normally drive 100-150 miles per gallon of gasoline. If it is also made as flex-fuel and fueled with a blend of 80 percent alcohol and 20 percent gasoline, oil economy could reach over 500 miles per gallon of gasoline.

These technologies are either at or few years away from commercialization. If we only understood energy independence properly and took the relevant measures to open the transportation fuel market to competition, oil would be far less central to the world economy than it is today. If we ensure that new cars are platforms on which fuels can compete rather than perpetuate the petroleum standard, then Prince Turki’s descendants, on the 200th anniversary of Drake’s discovery, will be more likely to ride camels than private jets. No wonder he wants us to think otherwise.

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How do we know whether our models, or, to be more modest, our characterizations of countries are correct? We try to show that the case studies and other information that we adduce support our vision. But our interpretations are seldom challenged by immediate events, and their validity is most easily assessed in the long term, by which time our views have been forgotten or are deemed irrelevant.

At a recent conference on Iran, three speakers with strong credentials made a case that the Islamic Republic government was basically rational, that it responded reasonably to variations in its political environment, and that its goals were based on realpolitik and realistic. I had two doubts about that. First, its fundamental raison d’etre was religious, and religious objectives, very aggressive ones, appear to be its long-term goals. Second, its extreme position on Israel appears to be fueled by a religious absolutism and triumphalism.

In recent days, I have become convinced about a third basis for doubt about the rationality of the Islamic Republic government. The Iranian national election for president was, by established procedure, already fixed. Four acceptable candidates were chosen out of the hundred-plus by the “Supreme Guide” Ali Khamenei. All four were outstanding supporters of the Islamic Republic and had held high positions.

But this was not sufficient for the “Supreme Guide” and his extremist supporters. Instead of letting the populace vote for their preferred candidate among this small coterie of loyalists, the “Supreme Guide” decided to fix the election again, in favor of the most extreme candidate, Ahmadinejad. (In Persian, the name is Ahmadi-nejad, rather than the incorrect Ama-din-ejad that one hears on the media.) So, for the benefit of choosing among the small differences in outlook of the candidates, the “Supreme Guide” decided to insure that Ahmadinejad would win, whatever electoral fraud, and preemptive announcement was required.

Was it rational for the “Supreme Guide” to jettison all pretense of electoral probity, and of a “Republic” supported by the people, for such a small gain? Was the loss of legitimacy both at home and abroad worth it? Was driving the populace, seeking small measures of personal freedom and economic stability, to a new understanding that the Islamic Republic regime was their enemy, a reasonable price for the small gain of choosing one among the selected candidates? I would suggest that it was not rational, but rather an expression of fanatical religious motivation. And that would make the Islamic Republic regime a non-rational player.

The events of the fixed election and it s popular aftermath has inadvertently provided a test for a model of the Islamic Republic proposed by Amir Taheri in The Persian Night: Iran Under the Khomeinist Revolution, published last March, before the recent election. Taheri (p. 358) says that “Iran today… is… like a heaving volcano, ready to explode.”

Taheri’s thesis is based on the multiple contradictions and fractures in Iranian society: revolutionary institutions versus conventional state institutions; the revolutionary armed forces versus the state armed forces; the radical mullahs who wish to control the government versus more traditional mullahs who do not wish religion to be tainted by governance; religious foundations and Revolutionary Guard enterprises versus the workers demanding trade unions; revolutionary religious surveillance of education versus teachers; the revolutionary generation versus the post-revolutionary youth; and Shi’a Persians supported by the revolutionary government versus ethnic and religious minorities.

Taheri cites as further reasons for popular discontent the oppression of the revolutionary institutions, from attacks and arrests over “improper” dress and comportment, to mass arrests of allegedly dissident populations, to the continuing closing of newspapers and magazines deemed insufficiently sympathetic to the regime, to the ever increasing blocking of the electronic media, to the blacklisting of authors and books, to “disappearances” of trade union leaders, journalists, student activists, ethnic activists, and opposition mullahs, to the ongoing wave of executions of minorities—especially Kurds, Arabs, and Baluch—and other perceived opponents of the regime. Taheri (p. 361) says that “faced with popular discontent, the Khomeinist clique is vulnerable and worried—extremely worried…. Iran today… is about a growing popular movement that may help bring the nation out of the dangerous impasse created by the mullahs.”

Taheri wrote this before the recent election and the extraordinary popular demonstrations against the fixed results, and then against the regime. I think that a case can be made that Taheri’s account of Iran has been validated by subsequent events. If he were correct in his assessment, the result should have been exactly what did happen. Taheri’s model has been tested by events and shown to be sound.

What is Taheri’s policy advice? He says (p. 361) that “the outside world would do well to monitor carefully and, whenever possible, support the Iranian people’s fight against the fascist regime in Tehran.” How would he do that? “With a clear compass, the litmus test for any particular policy towards Iran will likewise be clear: does this activity, program or initiative help or hinder regime change?” (p. 362). What would not help is for foreign countries to treat with the regime in any way that would validate it and give it legitimacy. President Obama and European Union, please take note.

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Israel America Academic Exchange (IAAE) is a new organization that sponsors educational missions to Israel for American scholars in the fields of political science, international relations, international law, international economic development, modern history, and Middle East studies. By special arrangement, participants in the inaugural mission (June 22-29) have been invited to guest-post their impressions and assessments. Stephen Krasner is the Graham H. Stuart Professor of International Relations at Stanford University, where he is also a senior fellow at the Hoover Institution and the Freeman Spogli Institute. He was director of policy planning at the Department of State from 2005 to 2007.

From Stephen Krasner

There are at least three paths that Israeli-Palestinian relations might follow. The most likely, but not the most attractive from an American perspective, would be a continuation of the status quo in which Israel achieves security as best it can through the iron fist. The least likely would be an agreement reached through direct negotiations between Israel and the Palestinian Authority. More likely, albeit not very likely, would be an agreement between Israel and a third party and the Palestinian Authority and that same third party. De facto or de jure, this would be a tripartite agreement. A strategy in which a third party plays a principal and not a mediating role offers the best hope for peace in the Middle East.

Path One: The status quo supported by the iron fist. Israel withdrew from southern Lebanon and was rewarded with rockets and kidnapping. Israel basically accepted the Clinton parameters in 2000 and the result was the second intifada. Israel withdrew from Gaza and got 8,000 rockets. After the second intifada, Israeli adopted a much more aggressive strategy to suppress violence from the West Bank including an active military presence and the construction of the security fence. There has not been a terrorist attack in Israel for a year and a half. Israel sent its army into Lebanon in 2006; incursions and rockets stopped. Israel sent its army into Gaza in 2008; rocket attacks almost completely stopped. Many Israelis have concluded that force works and concessions fail. The empirical evidence supports this conclusion. Israelis realize that force is a tactic not a strategy. In the absence of a strategy, however, tactics are all that remain.

Path Two: A negotiated settlement between the parties. The international community, including the United States, has supported direct negotiations between Israeli and Palestinian authorities that would create two separate states. Given that the parameters of such a settlement have been clear for a decade or more why have efforts failed? Pick your favorite (or favorites) from the following list:

• There is a disjunction between the interests of Palestinian leaders and the Palestinian population. The PLO, despite its revolutionary nationalistic rhetoric, is most easily understood as a typical rent-seeking aid-dependent political entity. The present situation has served the leaders of Fatah well enough, probably better than they would be served in an independent Palestinian state.
• The Israeli political system is so fragmented that it will be impossible for any Israeli government to take the hard steps that would be necessary to remove settlers from the non-contiguous settlements in the West Bank.
• The division between Fatah and Hamas makes it impossible to move forward with a comprehensive settlement.
• The level of cynicism and distrust is now so high among both Palestinians and Israelis that neither party has confidence that any agreement that were reached would be honored.
• The Palestinian Authority has never prepared the population for the fact that there will not be a right of return.
• The Palestinians believe that demography will make them winners in the long run.
• The Israelis believe that they can always withdraw from parts of the West Bank if demography becomes too problematic.
• Add your own favorite impediment.

Regardless of judgments about the reasons for failure, the following stark fact remains. The parameters of a settlement are clear–modest border adjustments, the dismantlement of Jewish settlement outside these borders, no right of return, some kind of shared or international authority over Jerusalem–but there has been no settlement.

Path Three: A negotiated settlement signed separately or jointly by Israel and the Palestinian Authority with a third party. A process in which both the Israelis and the Palestinians separately signed an agreement with a third party would have the following advantages:

• A third party principal would have explicit agenda-setting status.
• A process with a third party as a principal rather than a mediator would eliminate the mutual veto that both parties have over the conclusion of a bilateral settlement.
• An agreement reached between the third party and either Israel or the Palestinian Authority would create a highly salient focal point; it would limit the options open to the non-signatory. Anxiety about being the second mover would provide an incentive for engagement and compromise rather than rejection.
• A third party process would make it easier to propose the kind of unconventional supra- or shared-sovereignty solutions that are imperative for any agreement. Such solutions will be necessary in two areas: (1) Palestinian security: A third-party security force with executive authority within the Palestinian state will be necessary if Israel is to sign an agreement; and (2) Jerusalem: Jerusalem will have to be governed through some kind of shared or supra-national arrangement.
• Direct third party involvement would reassure the Israelis, and possibly also the Palestinians, that the terms of an agreement would be implemented.

To be effective, the third party would have to be:

• internationally legitimate so that neither of the two principals could appeal to outside actors if an agreement were concluded between one of the principals and the third party;
• sufficiently credible so that neither party could refuse to participate in the process; and
• in a position to credibly threaten to conclude an agreement first with either Israel or the PA; such a threat would end the mutual veto power that the two principal parties now exercise.

The ideal participants in the third party would be the United States, the European Union, the UN, Egypt and Jordan. Russia would only be an impediment. Saudi participation would preclude an initial agreement with the Israelis because this would mean formal recognition before a final peace agreement.

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Summer is upon us, and MESH has asked its members to recommend books for summer reading. (For more information on a book, or to place an order with Amazon through the MESH bookstore, click on the book title or cover.) And now that you have other reading, MESH takes our first vacation since we launched back in December 2007. Action will resume on August 10.

Daniel Byman :: Kill Khalid by Australian journalist Paul McGeough (New Press, 2009) offers a riveting account of the bungled Israeli assassination attempt against Khalid Mishal in Amman in 1997. McGeough also explores the rise of Hamas and the emergence of Mishal as one of its leaders. Kill Khalid is extremely readable and draws heavily on interviews of many of the key figures. McGeough also provides an interesting account of Hamas after its victory over Fatah in elections in 2006. I would have liked more on Hamas’ rise inside the West Bank and Gaza before 2006, and the focus on Mishal means that several other key players do not receive enough attention. But these criticisms are simply a desire to have an already long book be even longer. McGeough’s occasional sympathy for Hamas will annoy some readers, but it would be a shame if this turns them off the book completely, as he offers plenty of interesting stories and provocative thoughts about a group that is not well understood in the United States.

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Mark T. Clark :: Isabella Ginor and Gideon Remez propose a provocative thesis in their book, Foxbats over Dimona: The Soviets’ Nuclear Gamble in the Six-Day War (Yale University Press, 2007). They propose that, contrary to conventional historiography, the Soviets provoked the 1967 Six-Day War between Israel and Egypt in order to destroy Israel’s nascent nuclear program. The conventional wisdom holds that while the Soviets may have carelessly provoked the war (by baselessly charging the Israelis with preparing for war against Syria and Egypt), they nonetheless acted to constrain their Arab clients once war began. Ginor and Remez demonstrate conclusively that this interpretation has more to do with holding to certain assumptions than in attending to all the details that have become available through careful research, interviews, some archival work, and unintended admissions by Soviet officials and participants in the war. The authors are continuing their research beyond the book and will present their latest findings at ASMEA’s annual conference in October 2009. But you will have to read this book first.

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Michael Doran :: My favorite recent book on the Middle East is not on the Middle East at all: Peter Rodman, Presidential Command (Knopf, 2009). Although it is a study of U.S. national security policy making, it is highly relevant to students of the Middle East, not least because it presents an original interpretation of Bush 43’s Middle East policies—one that is considerably at odds with the reigning narrative. Let me revise that last sentence: “an original and critical interpretation….” Rodman was no cheerleader. The entire book is rewarding, but, if nothing else, read the Bush 43 chapter—personally, I found it riveting. Fair warning: the book does have a dispassionate, academic quality that makes it less than ideal as fun, beach entertainment. It is, however, essential reading. Rodman, who was a member of MESH, died unexpectedly last year. He was a special man. In his honor, be sure to read the eulogy by Kissinger at the beginning.

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Adam Garfinkle :: Lawrence Rosen, a Princeton anthropologist (also a lawyer and an early MacArthur “genius” awardee), has a “big idea” in his newest book, Varieties of Muslim Experience (University of Chicago Press, 2008). The idea concerns the intensely personal, relational nature of what he calls Islamo-Arab society. The metaphor that holds it all together is that of the arabesque. Rosen tries to illustrate the workings of this big idea with regard to politics, law, science, terrorism, portraiture, how we understand Ibn Khaldun, and more.

Some of these applications have appeared in Rosen’s earlier work, and some of his attempts at interpreting the big idea are more persuasive (to me, anyway) than others. Still, despite the occasional repetition and the density of the some of the writing, this is worth a look. If you take a social anthropological approach to the Middle East as the beginning of wisdom, as I have done now for several decades, you will have more patience for Rosen’s kind of writing and way of thinking than if you have limited yourself to IR/poli-sci-fi kinds of writing. So this book is not for everyone, but it is stimulating. It provides new ways to support arguments some of us make on related but different grounds (about the fit between Arab political culture and political pluralism, for example). Above all, perhaps, it really does traffic in a big idea, which, for anthropologists these days, if not for other social scientists, is depressingly rare.

Ah, but will it hold your attention at the beach or at poolside? If you’re worried it might not, maybe bring along Tom Robbins’ new one, B is for Beer, just in case.

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Michael Horowitz :: Assaf Moghadam’s book, The Globalization of Martyrdom: Al Qaeda, Salafi Jihad, and the Diffusion of Suicide Attacks (Johns Hopkins University Press, 2008), is an excellent read. Moghadam is a leading expert in the study of Al Qaeda and suicide attacks and his expertise shines through. He discusses the rise and spread of suicide terrorism, and specifically looks at how the Salafi Jihad movement has spearheaded the spread of suicide terror tactics. Well-researched and argued, this book deserves a close read by all scholars interested in questions of terrorism, Al Qaeda, and the way globalization is influencing the trajectory of terrorist groups.

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Josef Joffe :: “Two states” between the Jordan and the Mediterranean are back en vogue, what with Obama demanding it, and Netanyahu grudgingly conceding it. Dividing up a beach towel, which this slice of 50 miles essentially amounts to, would be hard enough for two friends. It is, unless the Lord intervenes, impossible between two foes. There is only one alternative that is worse: a “one-state solution.” Benny Morris, in his book One State, Two States (Yale University Press, 2009), tells us why, in all the gloomy and bloody details—quotes, facts, and all.

The Israelis, who made the horrible mistake of settling “Judea” and “Samaria” post-1967, have finally come around to “two states” in principle. The Arabs have not, or as Morris puts it: The “Palestinian Arab nationalist movement, from inception and ever since, has consistently regarded Palestine as innately, completely, inalienably and legitimately ‘Arab’ and Muslim and has aspired to establish in it a sovereign state under its rule covering all of the country’s territory.” So, it’s not just Tulkarm, but Tel Aviv, too. There is no place here for the Jews, and that, as Morris adds, Arabs believe “in the deepest fibers of their being.” Could this ever change? It has—but that happened in another country which was once fiercely irredentist. Germans have yielded Alsace-Lorraine and those lands that are now Polish, Russian and Czech not just in writing, but also in their hearts. But then look at all the “intervening variables:” Cold War, nuclear weapons, European integration, population transfers numbering 9 million, and, above all, a liberal-democratic polity where Hitler once ruled. This is how you change a zero-sum into a non-zero sum game. Morris makes for melancholy summer reading, but he cuts skillfully through layers of wishful thinking and sloppy analysis to lay bare the core of the Hundred Years War. Germans and French have fought over Alsace-Lorraine a lot longer—since Louis XIV.

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Mark N. Katz :: Former CIA analyst Emile Nakhleh lays out a strong case for how the United States not only should, but could improve relations with the Muslim world in A Necessary Engagement: Reinventing America’s Relations with the Muslim World (Princeton University Press, 2008). In 162 pages, he points out that radical Islamism is a minority phenomenon within the Muslim world, and argues that the U.S. must recognize this in order to isolate it. The most interesting—and controversial—part of the book are his ten recommendations for guiding future American foreign policy toward the Muslim world. I assigned this book as a text for my “War on Terror” seminar earlier this summer, and it proved highly successful in engaging the interest of my students as well as provoking discussion and debate over his policy recommendations in particular. As my students showed, not everyone will agree with these. But Nakhleh’s book is an excellent starting point for how to reorient American foreign policy away from a narrow focus of how to defeat radical Islam to a more effective approach that seeks to discredit it.

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Walter Laqueur :: Christopher Caldwell is a columnist of the Financial Times. There have been several dozen books in various languages about the political, cultural, and social changes taking place in Europe (and about to occur in the years to come), but Caldwell’s Reflections on the Revolution in Europe: Immigration, Islam, and the West (Doubleday, 2009) is still useful, based on wide reading and shrewd observation. This levelheaded book has its weaknesses, it is far better informed about European reactions to Muslim immigration than on European Islam and the differences within Muslim communities and between various countries. But it still deserves to be read in view of the great resistance in Europe to accept the fact that important changes have taken place, and confusion over what to do about it.

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Michael Mandelbaum :: The subtitle of Michael B. Oren’s Power, Faith, and Fantasy: America in the Middle East, 1776 to the Present (Norton, 2007)—a compelling, smoothly written history based on prodigious research—announces one of its themes: the connection between the world’s strongest country and the world’s most turbulent region is an old one. It dates back, in fact, to the earliest years of the republic: the war with the Barbary pirates in the latter part of the 18th century and the outset of the 19th counts as the first war waged by the independent United States. (The war was won, but only after years of setbacks—perhaps a portent for our own time.) For their chronic naivete about the Middle East, therefore, Americans have no good excuse.

The book’s title expresses another of its principal themes. The American encounter with the region has had three distinct although overlapping sources. Power, of course, is the principal moving force of international affairs, and as the United States has grown stronger over the decades its entanglement in the Middle East, as in other parts of the world, has deepened. Because Americans have always been religiously inclined people, the Holy Land has held a special attraction for them. The commitment of American Protestants to the return of the Jews to their ancestral homeland goes back, for example, to the 18th century. And Americans have consistently held beliefs about the region based on their own wishes and hopes rather than on the realities of the societies there. If one of the bases of recent American policy in the Middle East—the belief in Arab democracy—turns out to be a fantasy, it will have a long pedigree.

One other theme from this rich account deserves mention. For religious, self-interested, and altruistic reasons Americans have tried, for more than two hundred years, to do good in the land of the Bible, the pyramids, and the mosque. More often than is commonly realized, as Oren documents, they have succeeded. The low public standing of the United States among most Middle Easterners (Israelis conspicuously excepted) for the last six decades therefore provides powerful supporting evidence for the proposition that no good deed goes unpunished.

For those interested in these three themes, and in putting the occupation of Iraq, the confrontation with Iran, and the sputtering but apparently immortal Arab-Israeli peace process in their proper historical context, Power, Faith, and Fantasy is the book to read.

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Joshua Muravchik :: Infidel by Ayaan Hirsi Ali (Free Press, 2007) is simply a great work of literature. How she does it, I cannot imagine since, as we learn in the book, English is apparently her sixth language, and they are disparate ones. Move over, Joseph Conrad. The prose is beautiful. The recounting of her childhood and coming of age in Somalia and other Third World venues is gripping. No less so, her flight to the West and her encounter with, and gradual assimilation of, its culture. Hirsi Ali is a significant political figure, but never mind the politics. This is a magnificent tale of human growth and triumph.

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Michael Reynolds :: Summer reading and Tolstoy are mutually exclusive, but I urge readers to make an exception for Tolstoy’s Hadji Murat (Dodo Press edition, 2009), and not because Tolstoy was an Orientalist (he studied Oriental languages at Kazan University). Hadji Murat is a short and fast-paced novel set in the Great Caucasus War which Russia waged against the Avars, Chechens, Lezgis, Circassians and other mountain peoples of the North Caucasus in the 19th century. Drawing on his own experiences fighting in the Caucasus, Tolstoy illustrates an empire at war with tribal peoples.

The novel’s namesake and central character is an Avar notable trapped between an Imperial Russian Army seeking to subdue the mountaineers and an Islamic resistance movement led by Imam Shamil, who grimly seeks to upend traditional mountaineer society in the name of religion. As a classic work of literature, Hadji Murat explores universal themes, including the dynamics that drive men to fight and sacrifice their lives. It reveals, among other things, the complexity of modern insurgencies, where bureaucracies clash with clan structures, trust is impossible, and religious, ethnic, and family ties all compete for the loyalties of individuals, with often fatal consequences.

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Philip Carl Salzman :: Amir Taheri, executive editor-in-chief of Iran’s Kayhan newspaper prior to the “Islamic revolution,” and now living in the West, is an unalloyed opponent of the Islamic Republic of Iran. The Persian Night: Iran Under the Khomeinist Revolution (Encounter Books, 2009), written for a popular audience in clear prose, doesn’t mince words in its rejection of the current regime. The Islamic Republic’s claims to Islamic purity are debunked; its insistence on world conquest exposed; and its brutality to its own people denounced. Taheri cites widespread internal clerical opposition to the regime, including quotes from ayatollahs that the Islamic Republic is “a conspiracy against God and believers,” and “the rule of the corrupt, by the corrupt, for the corrupt.” The entire sordid history of the Islamic Republic is recounted in detail and assessed. Taheri makes a strong case that the Iranian people deserve better. In sum, a lively read by a knowledgeable partisan.

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Raymond Tanter :: Alireza Jafarzadeh’s The Iran Threat: President Ahmadinejad and the Coming Nuclear Crisis (Palgrave Macmillan, 2007) charts a unique path among commentary on Iran by directly linking the Iranian regime’s ideology with its quest for nuclear weapons. Jafarzadeh’s knowledge of Iran’s nuclear program is expansive: In August 2002, as spokesman for the National Council of Resistance of Iran, he revealed the existence of the Natanz uranium enrichment facility, where the Iranian regime had clandestinely built cavernous centrifuge enrichment halls. In The Iran Threat, Jafarzadeh examines the rise of President Ahmadinejad and the corresponding Islamic Revolutionary Guards Corps (IRGC) control of Iran’s nuclear program. As the IRGC and its clerical ally Ayatollah Khamenei consolidate power following the fraudulent re-election of Ahmadinejad in June, it is worth revisiting Jafarzadeh’s incisive work on the Iranian president’s background and the ideology that underpins his domestic and international policies.

The Boston Globe, Christian Science Monitor, and Washington Post have dubbed it a “Twitter Revolution,” speculating about whether new technology will enable Iranian protesters to overcome government forces. The role of technology in the current unrest is well-covered elsewhere. What is lacking in much of the coverage, however, is a sense of context.

Technology has been essential both to empire formation and preservation, and to state degradation in the Middle East. The late historian Marshall G.S. Hodgson described the Ottoman, Safavid, and Mughal empires as “gunpowder empires.” Their sultans and shahs consolidated control over expansive territories by controlling weaponry which potential aspirants to power along the periphery did not have. Once the central government lost monopoly over guns and cannons, however, the empires fractured—devolving into fiefdoms or dissolving completely.

In Iran, technology played a particularly important role in state preservation Looking at 18th and early 19th century atlases, borders are all over the place. Discrepancies of dozens if not hundreds of miles mark frontiers on maps published by different gazetteers. Whereas today imperialism is presented in almost cartoonish terms as a free-for-all, in reality there were huge debates during the 19th century whether or not to expand imperial control over various territories. Imperial rule was an expensive prospect, and so many imperial powers preferred to advance informal control.

Britain did this in Iran by supporting various regional officials—for example, briefly recognizing the autonomy of Makran (Baluchistan) in the mid-19th century and flirting with Sheikh Khazal in Khuzistan at the beginning of the 20th century. While rulers could claim as much territory as they liked, the real litmus test was whether they were able to extract taxes. Sometimes governors or sub-district governors along a country’s periphery, many of whom paid for their offices, calculated they could keep all the revenue for themselves and not remit anything to the center. Often, foreign powers encouraged such defiance (e.g. in Georgia, Kuwait, Herat, and Khorramshahr).

This would create a quandary for the Shah. If he ignored the governor’s defiance, he would effectively lose that province. Mobilizing the military and launching a punitive expedition, however, was extremely expensive. As Iran flirted with bankruptcy throughout the 19th century, the Shah had very few resources at his disposal, and the periphery knew it.

Nasir al-Din Shah (r. 1848-1896), however, embraced the telegraph. He could threaten and cajole opponents, and keep on top of the latest intelligence. What were the Russians doing in Azerbaijan? What were Kurdish tribes doing across the Ottoman frontier? Could he afford to dispatch the army and still maintain his security? In many ways, it was the telegraph which allowed the Shah to play foreign powers and domestic competitors off each other and preserve Iranian independence, even in the regime’s weakened state.

What was a blessing for the government and for the consolidation of the state, however, turned into a liability. Over time, the Shah’s government lost control over the communications network. While the popular belief in the 1860s and 1870s was that the telegraph ended at the Shah’s throne, myriad Iranian groups discovered that they could communicate directly with each other and against the central government. This became quite clear in the early 1890s when, desperate to raise revenue, the Nasir al-Din Shah granted the unpopular Tobacco Regie which gave the British a monopoly over all phases of one of Iran’s most important industries, from agriculture to sale. Liberals, nationalists, and clerics joined forces to force the Shah to retract. Clerics in Najaf used the telegraph to issue a fatwa, obeyed even by members of the Shah’s household, prohibiting the use of tobacco until the Shah recanted. The telegraph network enabled the formation of the mass movement.

This point was driven home in the first decade of the 20th century during Iran’s constitutional revolution. Britain backed constitutional forces, and the Russian government supported the autocrat shah. The conflict was bloody and, just as in Iran today, it made headlines. When reactionary forces laid siege to Tabriz, then Iran’s second largest city, British papers reported news of the deprivation and starvation received by telegraph. What once would have occurred without notice in Europe, sparked outrage.

As the Shah cracked down, a broad array of constitutionalists, nationalists, liberals, clerics, and Bakhtiari tribesmen coordinated their actions by wire. The Shah’s forces sought to cut the wires, but the network was too vast, and not entirely under the government’s control. Importantly, the telegraph extended across the frontier into what now is Iraq. Senior clerics cabled instructions from Najaf and Karbala.

Technology created a template upon which the opposition could act. Oppression was a constant during the Qajar period and, indeed, before. It was technology, however, that enabled the mass movement; it simply could not occur before the technology template was laid.

Into the 20th century, the Iranian government sought again to dominate technology. Early in Reza Shah’s reign (1925-1941), the Iranian government controlled radio. Under his son and successor, the state controlled television. However, it could not control audio tapes smuggled across the border from Iraq, and so in the 15 years before the Islamic Revolution, the audio cassette—easily copied and distributed—was Ayatollah Ruhollah Khomeini’s only means of communication. While Khomeini’s image is iconic now, it should be remembered that until his return to Iran, many Iranians knew his voice but had not seen his image.

The Islamic Republic knows it is unpopular, and knows its vulnerability to technology. The Islamic Revolutionary Guard Corps stepped in to cancel a 2004 contract granted to Turkcell to create an independent cell phone network in Iran. Only this past year did the Iranian government bless the introduction of multimedia messaging services in the Islamic Republic. It could be a decision the Islamic Republic will not live long enough to regret.

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Daniel Byman :: The Obama administration made a decision to engage Iran well before it seemed like Ahmadinejad even had a chance of being unseated as president, so it is no surprise that the doubts over the current elections are not leading the administration to change course. The brief hope was that a Mousavi victory would usher in a government that would end Iran’s nuclear program and welcome closer ties to Washington. This was always unrealistic: Mousavi himself was not a cuddly figure, the nuclear program is popular across Iran’s elite, and Khatami’s experience as president painfully showed that conservative forces could easily undercut any attempt to reach out to the United States. So we are back to dealing with a conservative regime, albeit one whose legitimacy is dented. The silver lining to the cloud of dashed democratic expectations is that the odds of engagement succeeding are probably similar if not better under the conservatives, however noxious their overall policies.

In addition to their genuine hostility to U.S. policy, conservatives feared that moderates would exploit the political benefits of improved relations with the United States, which would be widely popular in Iran. With Ahmadinejad’s victory, however, conservatives are in power across of Iran’s institutions: any benefit of improved relations would go to them. In addition, conservatives could be confident they would control the pace of any rapprochement. Moreover, Iran’s economy is also declining, and even a return of higher oil prices will not rescue it. Battered economically, and with doubts about the regime’s legitimacy after the fraud at the polls, perhaps the regime will look for ways to improve its political position—like opening up to the United States—that would take the wind out of rivals’ sails. (Okay, this is a big perhaps.)

Some of the same logic, of course, held years ago as well, and it is likely that the rivalries in Iran and pervasive hostility of the conservative elite will prevail. Predictions of a rapprochement are made constantly, and they so far have always been dashed. With Iran, the safe bet is always against improved ties to the United States.

Yet it would be a mistake not to try for fear of failing. To capitalize on the regime’s newfound legitimacy concerns, Washington will have to recognize that efforts by Tehran to reach out may be accompanied by hostile rhetoric or other actions designed to shore up the conservative base. In addition, Tehran will prove especially sensitive to calls for regime change or other challenges to its legitimacy. Separating rhetoric and reality will prove difficult, and, as we try to glean insights into the regime’s thinking, Iran’s nuclear program continues to move forward.

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J. Scott Carpenter :: Autocrats the world over rely on elections to provide them with a veneer of legitimacy. Quite why this matters to them so much is something I’ve never fully grasped. Still, when even a horrendously flawed electoral process yields results that the Supreme Leader must further manipulate, what’s left of the system’s legitimacy degrades precipitously. Moral authority—if not the state’s monopoly on force—is lost and proves difficult to recapture, especially in tough economic times.

President Obama should take advantage of this moment of regime weakness to increase pressure on Tehran. This will require him to side strongly with the Iranian people and recognize the farce that these elections were. It does not mean using the phrase “regime change.” Instead he and other democratic leaders from around the world should speak to the hopes of individual Iranians who were robbed of a better future when the Supreme Leader undercut his own sham process. The Khamenei regime promises nothing but more misery and malaise; we in the international community offer something much better: opportunity and access.

In doing this, one of Obama’s key target audiences should be European public opinion. For some reason, Europeans seize much more forcefully on images of the Basij beating old women and students than on the prospects of mushroom clouds over Warsaw. Of course, siding with the Iranian people won’t do much to sway either Moscow or Beijing, especially as the latter recently managed to sweep Tiananmen under a Chinese carpet, but stiffening European spines is a first priority to applying sanctions with any teeth.

Beyond recognizing the need to sharply change his rhetoric, the President should now realize his engagement strategy as defined so far is bound to fail. To this point, the strategy has been predicated on a direct approach to the Supreme Leader as the sole decision maker within the system. If we can get directly to the Supreme Leader, the argument goes, he can be convinced through a combination of carrots and sticks of the merits of accommodating the West’s demands on the nuclear file. Within this strategy has been the implicit belief that the nature of the regime doesn’t matter. After the past few days, however, it should be clear how preposterous such a notion is. A regime prepared to shoot its own citizens to preserve itself will not negotiate away its nuclear program to the “Great Satan” and can’t be trusted even if it did. Engagement with this regime simply will not work. So what is Plan B and when do we implement it?

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Hillel Fradkin :: There is little doubt that the Iranian regime has suffered some dents in its legitimacy, both through the election campaign and its outcome. During the campaign itself, the leading candidates—Ahmadinejad and Mousavi—flung charges against one another of such vehemence and character as to taint the regime, its history and legacy. As for the elections, the speed with which the results were announced—speed which seemed physically impossible given the number of ballots cast—called those results and the fairness of the election into question. So too did the announced landslide for Ahmadinejad, which confounded expectations of a much closer race and brought hundreds of thousands of Iranians into the streets of Tehran in protest. In the short term the Supreme Leader Ayatollah Khamenei has compounded the problem of legitimacy by first blessing the announced results as a “divine assessment” and then turning—in response to the protests—to the Guardian Council to perform a legally permitted review of the conduct of the elections.

It is of course uncertain what its verdict will be, although the safest bet is that it will confirm Ahmadinejad as the winner. There can be little doubt that he will pursue a radical and revolutionary policy. But can the controversy over the elections be turned to the ends of American interests, especially the attempt to prevent Iran from acquiring nuclear weapons and even the interests of the Iranian people? Perhaps.

The necessary first step is for President Obama to speak out forcefully on behalf of democracy in accord with his own well-established statements in that regard. He should express his support for the Iranian people in stronger terms than he did in his Iranian New Year’s message. This would be tantamount to denying that Ahmadinejad was the legitimate representative of the Iranian government or its people.

Whether this would have some substantial and long-term effect within Iran itself—for example the “color” or “velvet” revolution which Iran’s leaders have claimed to fear and oppose—is very hard to know, but this is the most propitious time to try to find out. In the event that Iran continued to be disturbed by internal opposition, the United States would have laid the groundwork to lend whatever support was practicable.

Such an approach would require some alteration of current American policy. Practically speaking, it would mean an end to the effort to establish a dialogue with the Iranian government, which was unlikely in any case, and which now lacks the grounds of having a legitimate interlocutor. This would permit the administration to move quickly to what was likely to be the next stage of its policy: the attempt to impose “crushing sanctions,” Secretary of State Clinton’s phrase. The success of this effort always depended upon our capacity to persuade others to support such a regimen. Although that may still be difficult—as it was in the past—the dubious legitimacy of the Iranian government might now make that easier. For it could now be represented as a “rogue regime” from every point of view. And even if it should fail, the United States would have laid the ground for the proposal of other options.

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Josef Joffe :: You’ve heard about the “electronic herd” as moniker for those investors and venture capitalists who buy and sell exactly what the fad du jour demands. But what about a close relative, the “mooing media,” which so often reports what it wants to see?

And so with Iranian election. Behold this immortal headline on the editorial page of the International Herald Tribune: “The Velvet Revolution, ” followed by cheery prediction that “whatever its outcome, this (dramatic) expression of the popular will carries the promise of better times.”

“Hope Breeds Hype” would have been the better headline, followed by the warning to resist the “North Tehran” syndrome. In this fanciest section of the Iranian capital, they speak English, wear Chanel dresses under their chador and believe in the imminent demise of a despised regime. (In Tel Aviv, it is the “Sheinkin Street Syndrome,” where your basic foreign correspondent talks to artists, Meretz activists and assorted lefties before he files his story on “Change, Hope and the Peace Process” or on the evils of the Netanyahu regime.)

If these good folks had dug deeper and wider, if they had gone into the slums or countryside, they would not have confused a few cute girls who show lots of ankle and hair or a university rally with a “velvet revolution.” If they had read their Hanna Arendt, Franz Neumann or Lenin, they would have been still more skeptical about the incipient decrepitude of the Ahmadinejad regime. If they had studied the history of the Iranian revolution, they would not have called Mr. Mousavi a “reformer” instead of a “disgruntled conservative,” ditto Messrs. Karrubi and Rezai. Their battle against the past and future president was a very mild remake of what happens in any revolution: a falling out among chiefs.

The electoral outcome is no “velvet revolution” at all, though—give honor where honor is due—the “Iranian street” was more vocal and courageous than at any time since the crushed student revolt of 1999. But remember the election of 2005, when Ahmadinejad garnered a mere 19.5 percent in the first round, and then beat former president Rafsanjani with almost 62 percent. This time, Ahmadinejad won right away, and by one point more.

Of course, there was systematic (and brazen) fraud. Why else had the election authorities “counted” millions of ballots right after the polls had closed? On the other hand, Iran is not Enver Hoxa’s Albania (where he came in at 97.8 percent each time), and so Ahmadinejad’s massive majority could not have been completely rigged. As went North Tehran, the country did not. But the regime did not want to take any chances, and so added to vox pop without having to falsify it. Think Richard Daley the Elder, not Enver Hoxa.

The more interesting news is the opposition to Ahmadinejad in the “Holy City” of Qom, the spiritual headquarters of the 1979 revolution. The vocal protests of many clerics lead to a fascinating speculation: The old theocratic revolution is dead, power has passed to the—let’s call them—”secularists.” They are still bearded, but they wear suits or the battle dress of the Pasdaran, the Revolutionary Guards. They don’t trade in fatwas, but in economic privileges. Their weapon of choice is not the Quran, but the Kalashnikov, and their badge is the Iranian flag and not the green of the prophet (the battle insignia of Mr. Mousavi).

Let’s carry speculation on step farther. On Monday, the Supreme Leader Ali Khamenei ordered an investigation into what Mousavi calls outright voting fraud. Whence we might conclude: The old clerical guard has understood the true import of the electoral verdict. It was a putsch at the ballot box, masterfully executed by Ahmadinejad and his henchmen, and it was directed not so much against the students and the wealthy denizens of Niavaran and Shemiran, but against Khamenei and his religious cohorts. It is Robbespierre vs. Danton, who had led the uprising against the King in 1792.

If this assessment is correct, we will see a lot more strife in the days to come. In the end, it might lead to a Persian Napoleon and his military dictatorship. And why not a “little war” to stabilize the new autocracy? These are dark thoughts, and like all historical analogies, they may be wildly off the mark. So over to Barack Obama, who has staked his first months in office on wooing the Islamic world in order to give a boost to moderates and liberals. Round one goes to the reactionaries.

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Mark N. Katz :: The prolonged protests in Tehran against the Iranian regime’s claim that Ahmadinejad was overwhelmingly re-elected president have raised the possibility that Iran might be on the verge of a democratic revolution. The widespread belief that election results were falsified has triggered successful democratic revolutions in several countries, including the Philippines, Serbia, Georgia, and Ukraine. Such protests, though, do not always succeed, as has been seen in Burma (Myanmar), Armenia, Azerbaijan, and elsewhere.

I have previously argued at MESH and elsewhere that a rapprochement between the United States and Iran’s authoritarian regime would be in American interests. The democratic transformation of Iran, though, would be far more beneficial for the United States (and, of course, for Iran). A democratic Iran might become an American ally or, if not that, friendlier to the United States than Tehran has been since 1979. A democratic Iran could also be expected to push Hamas and Hezbollah in a democratic direction, or perhaps even sever its ties with them. Further, while a democratic Iran could be expected to continue the atomic energy program that Tehran began under the Shah, it would presumably be more willing to accommodate the concerns of the international community than the Islamic Republic has been.

With all these possibilities at stake, the Obama administration’s restrained, “even-handed” reaction to the disputed Iranian election results may appear quite odd. This cool reaction, though, may be the best way for Washington to help the cause of Mir Hossein Mousavi—the presidential candidate who is charging electoral fraud. Greater public American support for him could be seized upon as an excuse by Khamenei and Ahmadinejad to discredit him as an American agent. Expressing support for a transparent process instead of a specific politician may avoid this problem—especially since there may be little that the United States can actually do to help Mousavi right now.

As past occasions have shown, whether or not widespread popular protest against perceived electoral fraud results in democratic revolution or not depends on whether elements of the security services defect from the regime to the democratic opposition. The defection of even a few key personnel can quickly cascade into the defection of much of the security services and the immobilization of the rest. But without these initial key defections, the democratic opposition cannot hope to prevail, and its protests will sooner or later (and more probably sooner) be crushed.

It is virtually impossible, of course, for the United States to engineer the key security service personnel defections away from the regime and to the opposition during the brief window of opportunity that may be available before the democratic opposition is crushed, if security force defections don’t take place. What the United States can do, though, is quietly signal that it is prepared to work with those security service forces that do defect and to not seek their destruction. This is because organizational survival and personal advancement are often just as or even more important motives than the desire for democracy for officers considering defection to the democratic opposition in such situations.

Even if the regime succeeds in crushing the democratic opposition, its self-confidence is likely to decline and its internal divisions to remain and even grow. In similar circumstances elsewhere, some elements inside an authoritarian regime have made common cause with democratic forces outside of it. Helping them do so may be the sort of long term project that the United States could discreetly help with—whether or not Washington goes forward with attempting to achieve détente with the Islamic Republic.

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Martin Kramer :: There are days when I’m supremely grateful that I’m not paid to make policy decisions. Those who must make them on Iran have much more information than I have, but it probably still won’t be enough, so that in the end, analogies will play as large a role as analysis. Already much of the public in the West has embraced the analogy between Iran’s protests and the “color revolutions” of Europe. The potential for error there is great: Iran’s politics are sui generis even in the Middle East. But there’s a bit of room for such an error, because the regime doesn’t have nukes. If it had them, we’d be biting our nails instead of tweeting on Twitter.

Harvard’s Stephen Walt, on his blog, made an assertion that exposes the fundamental weakness of the realist claim that the outcome doesn’t matter, at least to us: “In the end, what really matters is the content of any subsequent U.S.-Iranian rapprochement, not the precise nature of the Iranian regime. If diplomatic engagement led to a good deal, then it wouldn’t matter much who was running Iran.” Walt is right when he goes on to say that Mousavi, specifically, may not be a vast improvement over the Khamenei-A’jad duo. But in keeping up Iran’s end of any “good deal,” does it really not much matter who runs the country? In our own lives, we prefer to do business with reputable dealers, as opposed to known scam artists, thieves, and forgers. The meaning of this past week is that the ruling mob has been exposed, and that alternatives aren’t entirely unimaginable. No one should get their hopes up, but the moment Khamenei, A’jad, and even Mousavi aren’t the entire universe of options, there’s every reason to put engagement on hold.

And since it’s always better to have options, perhaps the United States should act to promote them. “The Americans do not have the experience or the psychological insight to understand Persia.” That was Ann (Nancy) Lambton, the great British Iranologist, back in 1951. (She thought Mossadegh could be readily overthrown; the Americans at first thought otherwise. She was right.) So it’s a long shot. But there may be an opportunity here, and perhaps even awkward Americans—now with an additional sixty years of experience and a president with psychological insight—can find it.

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Walter Laqueur :: Has the legitimacy of the Iranian regime been seriously dented? The regime was no doubt surprised and even shocked by the intensity of feeling against Ahmedinajad by so many in the capital, but there seems to have been much less resistance outside it. The country is split ,but the levers of power (and the weapons) seem to be firmly in the hands of the regime, and this is all that matters at the present time. Mousavi, in any case, is part of the regime, not a true reformer, at best half-hearted; his fervent supporters are bound to be disappointed. A rotten compromise to solve the present crisis seems quite likely. The decomposition and eventual breakdown of the regime are bound to happen but they will take time.

Perhaps there was fraud in Iran, but most outside observers were apparently not aware how easily elections can be won in authoritarian regimes without even using the grosser forms of fraud such as stuffing the ballot boxes. If part of the population is illiterate, a desirable outcome of the elections becomes even easier to achieve. As far as now known, there was no outright forgery on a massive scale in the elections in the fascist and communist regimes in Europe.

The U.S. approach? What approach? I suspect Washington has accepted, knowingly or not, an Iranian regime in possession of nuclear weapons. No substantial help to slow the process can be expected from Europe, Russia and China. Military action will not be used, and its use by Israel will not be accepted.

No thought seems to have been given to what American policy should be once this stage has been reached. Should there be a grand bargain with Iran, accepting some or all of its “legitimate demands,” including its wish to extend its influence throughout the Middle East? Or should America support the anti-Iranian forces? I suspect there will be a little bit of appeasement and a little bit of resistance, some engagement and some disengagement, all the options will be tried in an attempt to muddle through until (or unless) something wholly unforeseen will happen.

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Michael Mandelbaum :: The principal goal of American policy toward Iran is to prevent that country from acquiring nuclear weapons. The Obama administration proposes to accomplish this through direct negotiations with the Iranian regime. Success is unlikely, but it is less unlikely if greater international pressure is brought to bear on that regime. The administration should therefore use the stolen election, and the outrage it should provoke in the democratic West, to try to persuade the Europeans to agree to tougher economic sanctions on Iran.

It would be helpful to have the Russians and the Chinese join in such an effort, but the events surrounding the election are not likely to prompt either to do so. The governments in Moscow and Beijing are no doubt just as appalled as the Europeans at what has happened, but for different reasons: the Russians because of the way the regime in Tehran has botched a rigged election, the Chinese at Tehran’s decision to hold an election at all.

Ultimately, Iran will cease to be a major strategic problem for the United States only if the current regime falls and is replaced by one less resolutely opposed to Western interests and values. Here the events of the last several days count as good news. Dictatorships fall when the governing elite loses the will to rule (as in Eastern Europe in 1989) or when it is sharply divided. The candidate from whom the election appears to have been stolen must represent a segment of the governing structure, otherwise he would not have been permitted to run in the first place. The unfolding conflict in Iran therefore pits not only the society against the rulers but also one part of the ruling clique against another. The United States can probably have little or no influence over internal Iranian politics, but anything American policy can do to widen this second division (the regime itself can be counted to do everything necessary to expand the first one) is worth doing and should be done.

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Philip Carl Salzman :: Watching the Iranian elections is like watching a Model United Nations or a Mock Supreme Court The issues are real and important. The passions are deeply felt. The divisions reflect divisions among the population. But the decisions have no effect whatsoever in the real world.

The elections, to change the metaphor, are like shadow plays or puppet shows: it is the manipulators behind the scenes who make the actors move, or negate the movements of the actors. In Iran, it is the Supreme Leader, the Council of Guardians, the Expediency Council, and increasingly the Revolutionary Guard who call the shots.

We have already seen this play, starring reformist President Khatami. Whatever the president and the reformist Majlis tried to do, the real rulers denied. Elected officials are mainly a façade, giving faux-democratic respectability to the regime. Yes, to an extent, elected officials provide a face to the regime, and do have some influence over internal matters, such as economic measures. But on the greatest matters of substance, they are entirely powerless.

Why should we pin any hopes on the Iranian elections? Does it matter all that much whether the face of the regime is sweet and smiling or angry and frowning? The regime will be the same.

What if, as many suspect, the current election, allegedly won by Ahmadinejad, was itself manipulated? The supporters for other candidates, like participants in a Mock UN, are incensed that, as they believe, the rules were violated and the results unfair. In this case, with electoral cover gone, the regime stands naked, its reality exposed. Naive Iranians will be disappointed and angry.

What about hopeful foreign leaders and diplomats? What has changed for them? Nothing. If they did not know what they were dealing with before, they were not only hopeful, but naive.

What approach to Iran would be most beneficial for the United States? Again, let’s look at past experience: When did Iran last do something agreeable to the United States? Iran stopped their nuclear program when the United States invaded Iraq, fearing that Iran might be next. When the threat appeared to recede, Iran reactivated their nuclear program. It thus seems that Iran responds to a serious threat by pulling in its horns. If the United States wants Iran to stop its nuclear bomb and missile program, reduce its terrorist support throughout the Middle East, and ease the pressure on its neighbors, then Iran must feel that the cost of pursuing its current path would be too high. President Obama must show the stick, and be ready to use it.

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Raymond Tanter :: The unfolding drama on the streets of Tehran raises key issues of whether Iranian instability will threaten survival of the ruling ayatollahs and if it is possible for a diplomatic breakthrough with them on Iran’s quest for nuclear weapons status in light of growing political instability.

Two schools of thought conflict in addressing these two issues.

One approach holds that although election fraud represents something of a setback for Iran’s “illiberal democracy,” efforts at engagement should be continued. Just as such analysts were wrong in presuming the regime would be constrained from cheating to maintain power, they falsely assume that representative institutions legitimize the rule of the ayatollahs in a less-than-liberal democracy.

A second school, of which the Iran Policy Committee is a contributor, finds that Iran does not have even a “limited” or “illiberal” democracy. Rather than deriving legitimacy from the people, the ayatollahs rule by assertion that clerics should rule because they are representatives of God on earth.

Regarding the issue of whether illegitimate elections in Iran are a point of departure for a breakthrough in Western diplomacy, such an assertion overlooks the role revolutionary ideology plays in motivating the Iranian regime to pursue its nuclear weapons program. Whether Iranian elections are legitimate is irrelevant to the regime’s pursuit of the bomb.

To motivate the Iranian regime to bargain in good faith requires leverage. An unused point of leverage against Tehran is for the West to reach out to its main opposition as it reaches out to the regime.

The Iran Policy Committee performed a content analysis of leadership statements regarding all major Iranian opposition groups. The study showed that the Iranian regime pays attention to the Mujahedeen-e Khalq (MEK), the main Iranian opposition group, 350 percent more than all other opposition groups combined. In view of this surfeit of attention, it is reasonable to infer that Tehran fears the MEK as a threat to the survival of the regime.

Reaching out to the Iranian opposition, which is based in Iraq but has an extensive network in Iran, would be a common point of leverage for Washington and moderate Arab allies of President Obama to counter Iranian regime expansion in the region. Rather than a binary choice of pressure or engagement, an approach that incorporates the Iranian opposition would allow for a coherent policy of coercive diplomacy. Such a policy is likely to be more effective than either pressure or engagement alone.

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On June 4, U.S. President Barack Obama delivered a much-anticipated address to the world’s Muslims, from a podium at Cairo University. (If you cannot see the embedded video above, click here. The text is here.) The following MESH members responded to an invitation to comment on the speech: Alan Dowty, Michele Dunne, Chuck Freilich, Bernard Heykal, Bruce Jentelson, Josef Joffe, Mark N. Katz, Mark T. Kimmitt, Martin Kramer, Walter Laqueur, Michael Mandelbaum, Michael Reynolds, Michael Rubin, Harvey Sicherman, Philip Carl Salzman, Raymond Tanter, and Michael Young.

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Michele Dunne :: What President Obama had going for him in this speech was at least the appearance of frankness, laying on the table the areas of difference—terrorism (repackaged as “violent extremism”), Afghanistan, Iraq, the Israeli-Palestinian conflict, nuclear proliferation, democracy, religious freedom, women’s rights, economic development—and giving his view of each one. That approach, along with the requisite expressions of support for Islam as a religion and a civilization, will get him some points.

What the speech did not do was tell us anything much about how his administration will follow up on these issues. The list of deliverables was exceedingly short. The only firm promise was to a pursue a two-state solution to the Palestine issue—which will be extremely difficult to achieve. There were hints of a softer approach to Hamas (now it’s an organization with “support” and “responsibilities” instead of a terrorist group) and perhaps to Hezbollah (”we will welcome all elected, peaceful governments”), but it was unclear how serious that was and whether it would be sustainable in Washington.

If Obama considered “terrorism” a toxic word to be discarded, at least he did not do the same with “democracy.” He stayed on the plane of theory but addressed the issue squarely, not ducking its political aspects, and this was the part of the address that got the most positive reaction from the Egyptian audience. It was the only part of the speech where he actually lectured a bit, issuing a series of “you musts” when it came to what “government of the people and by the people” meant. Frankly it was more than I expected. It was a good start to articulate principles for which the United States stands, but then again, there was no promise of follow-up. What, if anything, will the Obama administration do when the Egyptian government excludes most of the opposition from the next parliamentary elections or when Syria throws a bunch of democracy activists in jail? Obama told us nothing about that. Privately, administration people are saying that Bush promised much on democracy and delivered little, and that Obama plans to do the reverse. Let’s see. We won’t have long to wait.

The women’s rights and economic development sections near the end had a cut-and-paste feel. These are Secretary Clinton’s pet issues, and apparently she is inclined to try to substitute them for democracy and human rights overall in policy and assistance programs. At least that didn’t happen in this speech. But the smallish economic and women’s rights initiatives mentioned created a sort of imbalance. It would have been better either to have Obama say what he was going to do in each of the major areas of the speech or none of them, perhaps saving the microloans for announcement in a fact sheet.

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Bernard Haykel :: I am writing from Riyadh where President Obama was cordially received but has left a bitter aftertaste among many here. His visit is seen as an attempt to get, not to say bully, the Saudi leadership to make concrete and positive gestures toward Israel, over and above the Saudi-led Arab Peace Initiative of 2002. Saudis have little desire or willingness to do this because of a widely held view that Israel, especially under its present Likud leadership and after the brutal war in Gaza earlier this year, does not deserve this. A number of Saudis have asked the following question: Why should the Kingdom reward an Israeli leadership that is not even willing to acknowledge the Palestinians’ right to a state? Granting something additional now to Israel for nothing can only help make the Saudi leadership look weak-kneed.

As for Obama’s speech in Cairo, all the Saudis I have spoken to have acknowledged its rhetorical power, but they insist that only facts will make a difference to their assessment of the President’s true intentions.

My own view is that the speech was remarkable for its relative candor on a number of important issues (and for some notable omissions), but I am troubled by its framing which juxtaposes the United States and Islam as two equivalent entities, which they are not. In doing this, Obama has adopted unwittingly the framing of Al Qaeda’s ideology, and this in turn might grant a degree of legitimacy to discussing Islam as a political reality rather than a faith. Surely, it is certain forms of Islamism and not Islam that pose the problem.

The second notable point in the speech is Obama’s analogy between the plight of Palestinians and that of African-Americans under slavery and Jim Crow. The context here is Obama’s advice to Palestinians to adopt non-violent means in resisting Israeli occupation. As before, Obama has taken a page from Al Qaeda’s book, in which the alleged humiliation and oppression of Muslims are compared to the tribulations of African-Americans. Ayman al-Zawahiri, Al Qaeda’s number two leader, often invokes this same history by drawing on the examples of Malcolm X and the Black Panthers to argue that only violence and rejection can lead to political change, and to convince African-American soldiers to desert the U.S. armed forces.

In short, the framing of the United States’ relationship with the Muslim world as one based on friendship rather than enmity, while superficially and rhetorically laudable, is fraught with difficulties and pitfalls, not least because it can unwittingly give credence to the idea that there might in fact be a clash between the United States and Islam. I can imagine a long-bearded man now smiling in a cave on the Afghan-Pakistan border.

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Josef Joffe :: The problem laid out by President Obama in Cairo is an old one in America’s international relations. It is foreign policy as psychotherapy. The diplomatist/strategist deals with conflicts of interest and the “correlation of forces,” as our Soviet friends used to say. The therapist knows no such clashes, certainly no tragedies—only misunderstandings, fears, and neuroses. Obama-in-Cairo was Esalen-amidst-the-Pyramids. Or as he himself put it: “This cycle of suspicion and discord must end.” It is an imaginary conflict, in other words.

There are several issues here. The first is that the therapist does not speak truth but reassurance. Obama recounts how Morocco was the first to recognize the United States in the Treaty of Tripoli of 1796. Unfortunately, the larger, though unmentioned, truth is less reassuring: that the first wars America fought after independence were with the “Barbary Pirates,” the potentates of the Maghreb. To break their nasty habit of selling American hostages for money, the young republic fought intermittently from 1801 to 1815. No misunderstandings here, just the naked clash of our interests against theirs.

A larger untruth is the (implicit) idea that America is at war with Islam, as uttered in the e contrario phrase: “America is not—and never will be—at war with Islam.” Of course not. Who ever said so? Only Al Qaeda et al. did—copiously and tirelessly. These folks also keep saying as insistently that they are at war with the “Jews and crusaders,” with the West, and above all, America. Before the President reached Cairo, AQ’s No. 2, Aymal al-Zawahiri, let it be known that Obama’s speech would not at all change the “bloody messages” he was sending to Muslims in Iraq and Afghanistan.

Therapists make no judgments on truth and falsehood; for them, the process is the purpose. But a process that does not correctly unearth the roots of conflict will invariably run afoul of the realities. Islamist terror will not go away because Obama softly, softly establishes a kind of moral equivalence between the Holocaust and what Palestinians call the Nakba, their loss and flight in Israel’s 1948 War of Independence.

Nor will the Arab world flock to America’s cause because of all the niceties Obama has bestowed on it. Let it be said, though, that the harsh rhetoric on Israel plus slaps like no-state-dinner for Mr. Netanyahu at the White House have been replaced by the balanced cadences of the Cairo speech: The Israelis have to do this, the Palestinians and Arabs have to do that.

But the chickens have already come home to roost. The hope, a perennial one, obviously is that the Arabs will be so overjoyed by the U.S. manhandling Israel that they will rally to Old Glory en masse, doing America’s bidding throughout the Greater Middle East. This is not how the Mideast works. To make the point, the spokesman of the Egyptian foreign ministry told the New York Times: “We will judge everything by the degree of Israeli commitments, and measures that are taken.”

In so many words: “Mr. President, now that you have pressured the Israelis, we want to see more of it. And more. And then, perhaps, we’ll do you a favor on other matters.” We are back at the oldest game of the Middle East. It is called “Let the U.S. Deliver Israel, Then We Might Start Acting in Our Own Interest.” Obviously, if it were in the Arab interest to push the Palestinians toward peace, and to engage in an alliance of containment and deterrence against Iran, they would have done so. But for lots of reasons, good and bad, the Arabs are not interested. And so the United States will keep weakening its only true ally in the Middle East without reaping any geopolitical fruit from its courtship of Araby.

Alas, a lot of damage will have been done before the United States learns that therapy is not grand strategy and changes course. But one bit of therapeutic advice remains apropos: Never treat your opponents and detractors better than your friends.

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Mark N. Katz :: President Obama gave a powerful speech in Cairo setting forth his vision of how the relationship between the United States and the Muslim world can be improved. In it, he called for change both in how the United States and its allies view and act toward the Muslim world. But he also called for change in how the Muslim world views and acts toward America and its allies.

Early on in the speech, he pledged “to fight against negative stereotypes of Islam wherever they appear.” In the very next sentence, though, he insisted that, “the same principle must apply to Muslim perceptions of America.”

His remarks about how the U.S.-led intervention in Iraq began and about Guantanamo were obviously critical of Bush administration policies. His saying that, “The United States does not accept the legitimacy of continued Israeli settlements… It is time for these settlements to stop,” is an unmistakable call for change in Israeli policy. At the same time, however, Obama made clear that America’s bonds with Israel are “unbreakable.”

And in one of the most important passages of the speech, Obama called for a change in Palestinian behavior toward Israel. “Palestinians must abandon violence,” he stated bluntly. He noted that black people had suffered in America, but that, “it was not violence that won full and equal rights. It was a peaceful and determined insistence upon the ideals at the center of America’s founding.” He noted that non-violent resistance had overcome oppression elsewhere too. Non-violent resistance, he implied, would help the Palestinians achieve their goal of an independent state while violent resistance would not.

Later, Obama called for improved Iranian-American relations, but made clear that Iranian acquisition of nuclear weapons is unacceptable.

Regarding the democratization of the Muslim world, Obama stated that this was not something that “can or should be imposed upon one nation by any other.” On the other hand, he made clear that America wants to see progress toward democracy in the Muslim world, and that this is in the interests of Muslim governments since “governments that protect…rights are ultimately more stable, successful and secure.”

Those in the Muslim world who do not want to cooperate with the United States will find—indeed, have already found—reasons to dismiss Obama’s speech. Osama bin Laden dismissed it even before Obama gave it. However, those in the Muslim world who did not like American foreign policy in the past but would like to cooperate with America in the future can find in Obama’s speech an American president who acknowledges their concerns and is willing to work with them.

Obama’s Cairo speech represents a good faith effort to improve America’s relations with the Muslim world. If this does not occur, it will not be for lack of trying on Obama’s part.

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Mark T. Kimmitt :: OK. The long-anticipated “major speech to the Muslim world” is over, and it is being parsed for messages, inferences, policy directions and reactions. The “let me tell you what the President should say next week” crowd is reviewing the text to see if their recommendations were embraced, rejected or reversed. The analysts and pundits on Al-Jazeera, Al-Arabiya and a thousand broadsheets in the region are assessing it to see how it aligns with editorial policy. The President is moving on, rhetorically and physically, to the next key administration challenge, be it North Korea, the 20th anniversary of Tiananmen Square, General Motors, Afghanistan-Pakistan or a host of other high-priority national security issues.

As for the speech, all the right messages were sent out. America is not at war with Islam, we have common interests in fighting violent extremism, Palestine is a problem, a nuclear-armed Iran is a threat, and democracy is a form of human rights. So, let’s push the reset button. Good, practical sound bites that reaffirm U.S. policy and increase our appeal on the street, but there was little in the way of tangible new initiatives or promises of outcomes. Perhaps it was too much to expect, but the speech seemed more of a conversation rather than a commitment.

It’s fine to have a conversation. Perhaps it’s helpful to tell the Muslim world that we will get out of Afghanistan when the job is done, and get out of Iraq by 2012 regardless. Helpful to note that the situation for the Palestinian people is intolerable. Important to clarify that Iran should have nuclear power, but not nuclear weapons. But what is the administration going to do about this? The only tangible “we shalls” in the speech were easy and low-hanging fruit on education, science and technology, economic development and fighting violent extremists. No specific “we shalls” on Iran, on Palestine, on Gaza, on Syria. Only aspirations and “we seek.” Fine speech, but what’s next?

Was this a speech to guide U.S. policy or enhance U.S. popularity? Will the speech prove to be the catalyst for reform, for moderation, for diplomatic breakthrough or simply words to calm the street? If nothing else, the speech has built up expectations, and expectations are that the United States wants to reset the relationship—and that there will be tangible results from that new relationship. The Muslim world will be looking for outcomes, for a change to the status quo, for breakthroughs in long-standing grievances. The speech raised expectations and the street is looking for results.

Among the billion or so who listened carefully to a well-crafted speech, many are sitting in taxis, sipping coffee in cafes, praying in mosques and arguing in universities. Many if not all of them are applauding the speech and many (if not all) are asking the same question: what’s next?

So, congratulations on a great speech, well-written and well-delivered. It is certain to change more than a few minds about American intentions. But good words and good intentions have a rapidly depreciating value, and will make things worse if these words turn out to be false promises. Time will tell.

It’s not what you say, it’s what you do.

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Martin Kramer :: “Peoples of Egypt, you will be told that I have come to destroy your religion; do not believe it! Reply that I have come to restore your rights, to punish the usurpers, and that I respect more than the Mamluks God, His Prophet, and the Quran.” So spoke Bonaparte when he arrived in Egypt, in a proclamation of July 2, 1798. Substitute “Islam” for Egypt, “we Americans” for I, and “violent extremists” for the Mamluks, and you’ve got the core message of President Obama’s speech.

It’s a very old drill in the annals of “public diplomacy.” Supplementary gestures help. Obama was careful to pronounce the word Quran with the guttural qaf of the Arabic. (Too bad, though, he botched the word hijab.) Unless you’re converting, you can’t say Ich bin ein Muslim, so you come as close as you can. (Barack Hussein Obama—can we finally use his middle name now?—gets closer than most.) Some Muslims are wise to this, and so presumably they will discount it. But the great majority? Who doesn’t love pandering?

I leave it to others to parse the sparse policy pointers in the speech. (Rob Satloff does a nice job of it.) Some of the influences on Obama bubble to the surface. There is the Third Worldism: Muslims are victims of our colonialism (Obama has read Fanon) and the Cold War (has he been reading Khalidi again?) The primacy of the West is over: “Any world order that elevates one nation or group of people over another will inevitably fail.” There is the implicit comparison of the Palestinians to black Americans during segregation, a familiar trope (Carter and Condi went for it too). Israel comes across as an anomaly. There is no appreciation of Israel as a strategic asset—its ties to the United States are “cultural and historical,” and thus not entirely rational. (That validates Obama’s other former Chicago colleague, Mearsheimer.) All of this has the ring of conviction—and of a Third Worldist sensibility.

Maybe the most disconcerting line is this one: “We can’t disguise hostility towards any religion behind the pretense of liberalism.” The pretense? This discrediting of liberalism and its universal humanism is the classic stance of the Third Worldist radical. And did you know that the job description of the nation’s leader now includes “my responsibility as president of the United States to fight against negative stereotypes of Islam wherever they appear”? Perhaps it’s possible to disband CAIR. America now has a president who knows “what Islam is, [and] what it isn’t,” and who even has a mandate to insist on closing “the divisions between Sunni and Shia.” Perhaps an emissary should be sent from Washington to the pertinent muftis and mullahs: the mission would certainly be more congenial than closing divisions of General Motors.

Indeed, not since Bonaparte has a foreigner landed on Egyptian soil and delivered a message of such overbearing hubris. Were I a Muslim, this 6,000-word manifesto would have me worried stiff. This man wants to be my president as much as he is America’s.

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Walter Laqueur :: An excellent speech. Even before it was delivered, Wikipedia included it its list of the greatest speeches ever, a list beginning with the Pericles funeral oration. If a religion has 1.3 billion followers, it was only natural that the emphasis had to be on a new beginning, on mutual interest and mutual trust, on partnership, on peace, on not being prisoners of the past, on breaking the cycle of suspicion, on Muslims having enriched America, on doing away with crude stereotypes, on diplomacy and international consensus, on all of us sharing common aspirations, on listening and learning from each other, on Andalus, algebra and on the 1,200 mosques in America, on all of us being the children of Abraham, on “any world order that elevates one people over another will inevitably fail,” on education and innovation being the currency of the 21st century.

How much of this is genuinely believed? How candid can one (should one) be? I am sure that when the Prince of Wales said a few years ago that the Muslim critique of materialism helped him to rediscover sacred Islamic spirituality, he had never even heard about taqiya and kitman. I do not know the answer to the question; perhaps it was a mixture of the two.

Dissimulation may not be an admirable practice, but it could save lives. I recommend Macaulay’s 1850 essay on Machiavelli, a strong believer in Qui nescit dissimulare, nescit regnare which, freely translated, means that he who does not know to dissimulate has no business to be in politics.

What of the impact of the speech? An unfair question: soft power, however desirable, has its limits. Pericles’ funeral oration did not lead to the resurrection of the dead and there is still much sin in the world despite the Sermon on the Mount.

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Michael Mandelbaum :: President Obama’s Cairo speech continues two venerable traditions of American public life. One arises from the electoral politics of foreign policy. It is customary for the presidential candidate of the out-party to promise more skillful conduct of the country’s relations with the rest of the world, either by adopting different positions—as with candidate Barack Obama’s promise to end American participation in the Iraq war—or by doing better in pursuit of a goal on which all agree.

During the Cold War the standard version of this second tactic was the charge that the incumbent had, through crass insensitivity, botched relations with America’s European allies, which the challenger promised to repair with more adept diplomacy. America’s relations with Muslims served this electoral purpose in the 2008 presidential election, with the challenger promising to improve them by dint not so much of his policies as of his identity. The purpose of the Cairo speech was presumably to deliver on that promise.

Unfortunately, it will not do so. Muslims’ attitudes to the United States will depend on Obama’s policies—that is, on what he does—not on who his father was. Whatever the uses of identity politics within the United States, there is no good reason to suppose that they have any significant effect beyond the country’s borders. As Anne Mandelbaum has observed, Dwight Eisenhower’s German background did not win him approval among Germans during the years, from 1942 to 1945, when he had extensive dealings with them. Nor is it clear why people in Muslim-majority countries should be favorably impressed with the fact that the United States has a president one of whose parents shared their faith. They live, after all, in countries governed, for the most part, by men who by that standard qualify as twice as Islamic as Obama, and whose performances in office have been, to put it generously, unimpressive.

The second political tradition that the speech continues is the perennial overconfidence of all presidents of the United States in the power of their own oratory. Such overconfidence is not surprising. In the United States an individual becomes the most powerful person in the world through his speeches. It is one of the glories of the American political system that a presidential election is, in part, a debating contest. Foreign policy, however, is not. Here again, what is relevant is the fact that what Obama does will shape Muslims’ (and others’) opinion of him and his country, while what he says will not. His impact on Muslims and the countries in which they live will therefore come from the policies affecting them that he devises after words fail him.

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Michael Rubin :: Obama is a gifted orator, one in a generation. By nature of Obama’s background—and the fact that he is not George W. Bush—he has a real chance to change the tone of discussion in the Middle East and among Islamic states. That said, rhetoric isn’t enough. Policy matters. Here, there is cause for concern. The Obama doctrine appears to rest on twin pillars: One is a decision to dispense with demands for accountability, and the second seems to be moral equivalency or cultural relativism.

Both Bush and Obama spoke of Palestine and their desire to see the creation of a state for Palestinian Arabs to live beside Israel. But Bush conditioned U.S. support for Palestine’s independence on a cessation of terrorism. Obama does not. And while he certainly condemned “violence” (perhaps terrorism is too loaded a term for Obama), he implied equivalence between this and the dislocation felt by some Palestinian Arabs.

Obama also cast aside demands for accountability when discussing elections, declaring “America does not presume to know what is best for everyone, just as we would not presume to pick the outcome of a peaceful election.” This appears to be an allusion to the lack of U.S. support for the Hamas-led government in Gaza. The United States should be under no obligation, however, to befriend or assist governments which run counter to its interests. After all, U.S. foreign aid is not an entitlement. Hamas scrapped—and the Muslim Brotherhood in Egypt demands the scrapping of—agreements to which their entity and state have already obligated themselves. We should hold them accountable, not say we will embrace everyone.

As for cultural equivalency, I must object to his statement: “Given our interdependence, any world order that elevates one nation or group of people over another will inevitably fail.” Time and time again, however, it has been the superpower status of the United States which has prevented a far worse world order from taking root, be it in Europe, Asia, or even Latin America. The United States is not equal to Libya, nor should it ever be.

The cultural equivalency also permeated Obama’s discussion of democracy. Backtracking away from democratization as a pillar of policy, Obama said: “No system of government can or should be imposed by one nation by any other. That does not lessen my commitment, however, to governments that reflect the will of the people. Each nation gives life to this principle in its own way, grounded in the traditions of its own people.” But there are certain norms of good governance. On the 20th anniversary of Tiananmen Square, for example, we should not say, “Oh, well: That’s just the way Chinese democracy works.”

Let’s hope for the best but, absent a clear articulation of what the United States stands for and what our vision is, rhetoric will not be enough to make a better, more secure world or build a solid foundation for U.S. relations with Muslim-majority states.

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Harvey Sicherman :: President Obama’s Cairo speech was Wilsonian. The lofty moral tone, keen detachment (all claims treated equally), and leap-of-faith rhetoric are all there. So is the religious overlay. And as befits the shorter attention span of the 21st century, Obama proposes to remake the world in seven points instead of fourteen, in 55 minutes instead of Wilson’s 99-plus.

As president of a secular democracy, Obama’s choice of location (Mubarak’s Egypt) and audience (a “world” identified only by religion) offered minefields aplenty. He negotiated most of these with admirable dexterity but not always. One paragraph invoked “a partnership between America and Islam,” and then declared that “I consider it part of my responsibility as President of the United States to fight against negative stereotypes of Islam wherever they appear.” This was a bit much. Probably, as Theodore Roosevelt once said about a Wilsonian elocution, “as a matter of fact, the words mean nothing whatsoever.”

Some of the other words do mean something. Obama vigorously asserted the dignity of America’s civil religion, especially freedom of speech, religion, democracy, and women’s rights. He refuted dangerous nonsense about 9/11 and the Holocaust; explained policy in Iraq and Afghanistan; and justified the two-state solution for the Israeli-Palestinian conflict. Coming from Saudi Arabia the day before, he instructed the Arab oil producers not to rely on “what comes out of the ground,” and instead educate their people. Good luck!

Obama’s “no sticks in sight” approach to Iran, including his apology on the Mossadegh affair (Madeleine Albright did this in 1998) was all open hand to which the Iranians thus far have responded with the middle finger. But the President’s framework ought to alarm the Israelis: will a U.S.-Iranian “dialogue” produce a demand that Israel yield its nuclear weapons in exchange for international guarantees that Iran, under international supervision, will not build one?

Obama, as he told New York Times columnist Thomas Friedman before the speech, wanted to “speak directly” to the Arab street and persuade them of America’s “straightforward manner. Then at the margins, both they and their leadership are more inclined and able to work with us.” But this is more than a margin call. Obama has straightforwardly distanced himself from Israel, the better to cultivate the Arab coalition, whose leaders are his real target. Can they deliver the Palestinians to a compromise acceptable to Israel? Can they do much to alter the Iranian course? Or is the Arab coalition’s influence, like that of the Arab street, or the world of Islam, only a shadow of its reputation? A historian might say of the Cairo speech that it was a triumph—of hope over experience.

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Philip Carl Salzman :: President Obama uses his bully pulpit in Cairo to urge his vision to the people of the Middle East. That vision is one of commonality based on common traditions and common humanity. The driving force that would motivate this commonality is teleological: a desire for progress. We all want the same things, he argues and urges: peace, prosperity, dignity, education, family, community. If we only look ahead, we shall get along with one another, and go along the path of progress. This is a remarkable post-postmodern rebirth of the 19th-century concept of progress.

But the President does not address the people of the Middle East, but instead addresses Muslims. In doing so, he validates the argument by Islamists that Islam should be the primary identity of the people of the Middle East, and implicitly validates the vision of a new Caliphate. And in focusing on Islam, he must over-communicate virtues and commonalities, and under-communicate problems and differences. Islam, he tells us, is a religion of “tolerance and the dignity of all human beings.” He goes on to say that “throughout history, Islam has demonstrated through words and deeds the possibilities of religious tolerance and racial equality.”

This seems to me rather a whitewash of a dark history. Why, it’s déjà Bush, all over again: Islam is the religion of peace. Indeed, he argues that “one rule… lies at the heart of every religion—that we do unto others as we would have them do unto us.” I suppose we should not be surprised that these formulations are geared to generate positive sentiments, rather than to summarize our knowledge of actual Islamic history, theology, or law.

Several times the President urges listeners to stop looking backward, to leave past grievances aside: “If we choose to be bound by the past, we will never move forward.” This is a difficult message for Muslims, given their understanding that the golden age of Islam was under Muhammad, who should for all eternity be the model for every believer. Islam under Muhammad is the life to be emulated. A good Muslim always looks back.

The specifics are mixed. The President is strong on “unbreakable” bonds with Israel, and that “Palestinians must abandon violence.” Definite on favoring two states. Strong on condemning Holocaust denial and anti-Semitism, but in the abstract only. Strong on democracy generally speaking. Strong denouncing Iran’s bomb. Weak on Palestinians still in camps in Arab countries. Very mild on women’s rights. Ambiguous on Jerusalem. Wishes a nuclear-free world, but no special emphasis on a nuclear-free Middle East.

Shall the good intentions of the President pave the path to progress?

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Raymond Tanter :: President Obama’s Cairo speech was replete with soaring rhetoric designed to reach out to Muslims around the globe, and particularly those in the Arab world. The President remarked that now is “a time of great tension between the United States and Muslims around the world,” but added:

We have a responsibility to join together on behalf of the world we seek. A world where extremists no longer threaten our people, and American troops have come home; a world where Israelis and Palestinians are each secure in a state of their own, and nuclear energy is used for peaceful purposes; a world where governments serve their citizens, and the rights of all God’s children are respected.

The President can certainly talk the talk regarding outreach to Muslims, but will he walk the walk that the Muslim street wishes to see?

Doing so would require a number of U.S. policy changes to appease the Muslim street, such as pressuring Israel to make unilateral concessions, expanding engagement with Syria without preconditions, accepting an Iranian regime with a uranium enrichment capability, withdrawing forces more quickly from Iraq, halting drone attacks of Al Qaeda and Taliban targets in Pakistan, and reversing U.S. escalation in Afghanistan.

President Obama was careful to signal that such unrealistic policies would not be forthcoming. He indicated an evenhanded policy on the Arab-Israeli dispute, reaffirmed his commitment to keep Iran from getting the bomb, held to his Iraq timetable, and justified escalation in Afghanistan.

The President’s indications that no major policy reversals would occur clashed with his eloquent rhetoric about a “new beginning” between Muslims and non-Muslims. Without any dramatic policy changes, President Obama’s speech is likely to unfairly raise expectations in the Muslim world, leading to inevitable disappointment.

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Michael Young :: President Obama’s homily in Cairo had much that was interesting in it and much that was vague. That’s the nature of these communications, but several things suggested that Obama wanted to have his cake and eat it too.

In referring to the war in Iraq, the President remarked:

Unlike Afghanistan, Iraq was a war of choice that provoked strong differences in my country and around the world. Although I believe that the Iraqi people are ultimately better off without the tyranny of Saddam Hussein, I also believe that events in Iraq have reminded America of the need to use diplomacy and build international consensus to resolve our problems whenever possible.

Indeed. But if Iraqis are better off without the tyranny of Saddam Hussein, what does that tell us about U.S. policy when it comes to supporting democracy and human rights in the Middle East? After all, neither diplomacy nor an international consensus would have ever freed Iraqis from under Saddam’s thumb. So did the United States do the right thing in getting rid of the Baath regime by force? Obama didn’t address this prickly question.

That fuzziness, however, permeated his later discussion of democracy in the region. Obama pointed out: “So let me be clear: no system of government can or should be imposed upon one nation by any other.” But then he went on to say that this did not lessen his commitment to governments that reflect the will of the people. Except that “America does not presume to know what is best for everyone.”

But hadn’t Obama just presumed to know that the Iraq war was ultimately beneficial for the Iraqi people, since he felt that they were better off without Saddam? And weren’t they better off without Saddam because the new system they are living under was imposed on them? And weren’t Obama’s bromides in favor of democracy and democratization not also statements implying that he presumed to know what was best for everyone?

If so, then why did he not just come out and state the obvious: that democracy, openness and pluralism are indeed better for all states, as is respect for human rights. Why did Obama prefer to avoid rocking the boat when it came to autocratic regimes in the region? Not a word was uttered on actual cases of human rights abuses, whether in Egypt, which was hosting him, or in any other part of the Middle East. Clearly, the realist aversion to involving the United States in the domestic policy of the region’s states was on display.

Finally, I was interested in what Obama had to say about the Maronites and the Copts, given my weakness for minorities in the region: “Among some Muslims, there is a disturbing tendency to measure one’s own faith by the rejection of another’s. The richness of religious diversity must be upheld—whether it is for Maronites in Lebanon or the Copts in Egypt.”

Yet this advice Obama placed under the rubric of “religious freedom.” Odd, because the problem of minorities in the Middle East is usually more political than religious. What the Copts would like more of is political power, not the freedom to exercise their religion. As for the Maronites, their sense of decline is attached not to the fact that they cannot practice their religion, which they can do without any objection from their Muslim compatriots, but that they feel political power is escaping them.

What do these issues have in common? They lead me to a disconcerting conclusion that Obama has no coherent view of political freedom in the Middle East. He tended to overemphasize religion, while underemphasizing how the United States might address political matters, such as what to do about dictatorial regimes, the major cause of the great trauma he described, namely 9/11; or how to reverse the absence of democracy in the Middle East, in illegitimate states that fail to fulfill the aspirations of their citizens; or what to do about minorities denied political power, Muslim and non-Muslim.

Obama submerged his speech in the holy water of religion, but it is freedom, the failure of the Arab state, and the lack of accountability of regional regimes that are far more central to the dilemmas the Middle East face today. In one word, it is mostly about politics, and on this Obama was too busy being polite to his listeners to raise the difficult questions he promised to raise.

Go to the comments for more from Alan Dowty, Chuck Freilich, Bruce Jentleson, and Michael Reynolds.

There is a natural tendency to reify countries and think of them as unitary entities, often indicated by calling countries “nations” and presuming a homogeneity and uniformity among the population. But this reification and assumption of homogeneity are almost always inaccurate and misleading. In the case of Iran, it would be a great error to think of the population as being homogeneous, for the people of Iran are in fact quite diverse. There are ethnic, linguistic, organizational, and religious differences among Iranians. (To enlarge any map in this post, click on it.)

Diversity in Iran. The core population of Persian civilization consists of the Persian (Farsi)- speaking city and village dwellers who tend to occupy central Iran. These Persians make up about half of the population. Generally on the geographical peripheries of the country are a number of important populations who differ ethnically and linguistically from Persians:

• In the south around Bandar Abbas and the southwest in Khuzistan, are Arabic-speaking populations.
• In the southwest, in Fars province, are important Turkic-speaking peoples.
• In the west are Lurs, an important population speaking Luri.
• In the west northwest are Kurds, speaking Kurdish.
• In the northwest are the Azeri Turks, speaking Turkish.
• In the northeast are Turkmen, also speaking a Turkish language.
• In the southeast are Baluch, speaking Baluchi.

It is noteworthy that many of these populations have ethnic compatriots across the boundaries of Iran:

• Arabs in Iraq and across the Gulf.
• Kurds in Iraq and Turkey.
• Azeris in the Republic of Azerbaijan.
• Turkmen in Central Asia.
• Baluch in Pakistan.

One important difference between the Persian heartland and the periphery, is that the Persians are urban dwellers or village peasants, while most of the other populations are tribal: some of the Arabs, the Turks of Fars, the Lurs, the Kurds, some Azeris, the Turkmen, and the Baluch. Tribes are political organizations designed to provide protection and security for their members, and mobilization against enemies. Tribes have a strong preference for independence, and strive always to stay out of the clutches of the state. However, modern times and modern military technology, combined with state antipathy, have undercut tribal independence and integrated tribal populations, to a greater or lesser degree, within state structures. Nonetheless, tribal structures remain, and can be activated if circumstances permit.

One major cultural unifying factor in Iran is religion. Some 90 percent of Iranians are Shi’a Muslims, traditional enemies of the Sunni majority in the Arab world and elsewhere. Shi’ism cuts across ethnic boundaries, providing a commonality for most Iranians. Under the Islamic Republic, Shi’ism has become a central focus of culture and governance. There are small minorities of Christians and Jews, a somewhat larger group of Baha’is, but the great bulk of the non-Shi’a are Sunni.

Sectarian politics: internal and external. The cultural, linguistic, organizational, and religious diversity of Iran is not, however cause for celebration on the part of the rulers of the Islamic Republic and their agents. Diversity, plurality, and difference do not fit the vision, the duty, and the mandate of the Islamic Republic. Rather, the Islamic Republic has for its raison d’etre the advancement, exclusively, of Shi’a Islam. This is believed to be God’s mandate to the Islamic Republic. Consequently, “inclusion” is not a value in its own right, but is only possible within the parameters of Shi’a domination.

Furthermore, religion aside, non-Persian ethnicities, speakers of Arabic, Turkish, Kurdish, Turkman, Baluchi, as well as tribal peoples are suspect in regard to their loyalty to the state. The Islamic Republic only established its control after military campaigns against the tribes, the Kurds, the Turkmen, and the Baluch—just as Mohammed Reza Shah had to do, and just as Reza Shah before him had to do. Each fall of a regime in Iran is followed by declarations of independence by ethnic groups and tribes around the country, and must be suppressed militarily if the new government is to take effective control. So the diffidence of the Islamic Republic toward these groups is historically grounded.

The Islamic Republic is not fully satisfied by the imposition of Shi’a dominance in Iran; it acts to extend Shi’a dominance outside of its borders. Two effective campaigns along this line are the alliance with the Alawites of Syria and the financial, military, and political support for Lebanese Shiites especially through Hezbollah. It is even prepared, as the new champion of Islam, to extend its influence through support of Sunnis, such as Hamas, as long as the alliance is directed against more distant enemies, such as the Jews of Israel. Iranian envoys and missionaries in Africa carry the good Shi’a word to more distant lands, such as Northern Nigeria, backed by financial and other aid. The Sunni stalwarts, Egypt and Saudi Arabia, appear to the on the defensive against Iranian-backed Shi’a incursions.

State-minority relations: Baluchistan. Baluchistan, the larger part of the Province of Sistan and Baluchistan, is the most alien region of Iran. It is geographically farthest from the centers of governance. Its deserts are shaped by the most extremely arid climate (the unpopulated central desert aside). The population deviates from the Persian majority in the Islamic Republic in ethnicity, language, organization, and religion: Baluchi ethnicity; Baluchi language, tribal organization, and Sunni Islam. It is the least developed and poorest province. Furthermore, it abuts on the east the vast Pakistani Baluchistan with its much larger population of Baluch, and on the south the Indian Ocean, which opens Iran’s borders in the region to vulnerabilities.

What to do with this unpromising and potentially threatening region? The Islamic Republic, perhaps following the example of the Chinese in Tibet and Inner Mongolia, decided to flood Baluchistan with Shi’a Persians. But how to do this? A brainstorm led the Islamic Republic to make Baluchistan a center of university education—this in a land which some decades before had not even a primary school or madresseh. Universities were built and have drawn staff and multitudes of students from the Persian heartlands. Now the University of Sistan and Baluchistan is the second-largest university in Iran, and has branches in Baluchi towns that were little more than oases. There is even an international university on the southern coast.

With the flood of government money, and the new incoming population to accommodate, Baluchistan has undergone a lightning-fast urbanization. The provincial capital, before the Islamic Republic no more than 10,000 in population, has now reached half a million. Farther south, small villages or artificial government posts now can boast, along with their universities, more than 50,000 residents. Many Baluch from the countryside, formerly nomadic pastoralists, have moved to the towns and cities to take jobs in various support services.

Governance in Baluchistan is largely by Shi’a Persians for Shi’a Persians. Shi’a religious authorities are present, and Shi’a rituals and displays are prominent. It has been alleged recently that Shi’a missionaries are active among the Baluch. The Sunni Baluch do not appreciate this imposition of Shi’ism in Baluchistan.

It also appears that Baluch are not favoured for posts and jobs. According to Dr. M. Hossein Bor, in a recent briefing to the U.S. Congress,

A practice widely used to discriminate against Baluch and other minorities is Gozinesh meaning selection, an ideological test requiring applicants to universities and candidates for government jobs to demonstrate allegiance to Shia Islam and the Islamic Republic of Iran including the concept of Vilayat-e Faghih (Governance of Religious Jurist), a concept not adhered to by Sunnis. This practice has been used to exclude Baluch from admission to universities or employment by government ever since the establishment of the Islamic Republic in 1979.

In the world of business, many Baluch work for Shi’a Persians, which adds a class dimension to relations between Persians and Baluch.

To insure government control, there are a large military presence and frequent roadblocks. This has been heightened due to a small but effective insurgency by the Jundallah (”Soldiers of God”), also called the People’s Resistence Movement of Iran, run by Abdulmalak Rigi, from the Rigi tribe of the Sarhad region. During the past several years, the Jundallah has attacked and killed military personnel (26 in two attacks this January), kidnapped military personnel, and recently set off a suicide car bomb at a police facility in Saravan. The Jundallah stands for greater respect for Sunni Islam within the Islamic Republic and, presumably, better treatment of Baluch in Baluchistan. The Jundallah is not a mass movement, and many Baluch remain ambivalent about it. But it does signal the potential for something larger, something that the Islamic Republic would wish to avoid. However, in a recent speech, Supreme Leader the Ayatollah Ali Khamenei attributed the insurgency to outside interference:

Those evil people at the border areas of Iran with Pakistan… We have recordings of some of these evil people, and we know that they are connected to Americans. They talk to them via wireless radio, and get their orders from them. These are evil, murderous terrorists, who are connected to American officers in a neighboring country. Unfortunately, this is still going on.

The Supreme Leader of the Islamic Republic gives no indication he has reflected on the situation and treatment of Baluch in Baluchistan.

Minorities around Iran. Baluchistan is an extreme case, but one that reflects problems of minorities throughout Iran. Baha’is and Jews are under constant pressure, and are regarded as suspect by the Islamic Republic. So too with any national minorities, such as Kurds. All of these have seen arrests, disappearances, and executions for alleged anti-regime activities. But this should not be surprising, when opposition newspapers are shut down and Shi’a Persians with views differing from the Islamic Republic also are arrested, made to disappear, or turn up dead on the side of roads, and so on.

The position of minorities in Iran has not gone unnoticed outside of Iran. Baluchi nationalists in Pakistan regard Iranian Baluchistan as Occupied West Baluchistan. Saudi newspapers have recently denounced Iranian treatment of Sunnis and Arabs; the following is from the leading Saudi daily, Al-Watan:

Although a million and a half of Tehran’s native residents are Sunni, they do not have a single mosque in which to pray, or [a single] center in which to congregate…. A Sunni Muslim citizen cannot hold a senior position in the [Iranian] state, even if he is very knowledgeable and enjoys broad public support.…

Intense [efforts] are underway to ‘Persianize’ the Arab region of Khuzestan (Arabistan), and the oil-rich city of Al-Ahwaz, [although] it is situated in the southwest of Iran where the majority of population is Sunni Arab. This is being done by evicting Arab residents, particularly Sunnis, from their homes, and settling families of Persian origin in their place. Sunni regions, in both western and eastern Iran (i.e. in Baluchistan), are being subjected to a policy of intentional marginalization, [implemented by non-] development and by excluding their residents from [government] positions.

This racist attitude applies not only to Sunnis but to all Arabs [in Iran]….

In Iran, Arab and Sunni clerics and leaders are killed, [Arab] social activists are arrested, and there are attempts to restrict the Arab culture, yet international human rights organizations remain silent – as though they are in league with the regime of the mullahs.

Iran’s neighbors are watching Iran’s treatment of its minorities, as they watch Iran’s manoeuvres in the wider world of Persian-Arab and Shi’a-Sunni relations. Persian interference in Saudi Arabia through its Shi’a minority, could be met with counter-measures among the Sunnis of Iran. The ambitions of Baluchi, Kurdish, Turkish and other nationalists, both inside and on the borders of Iran, might begin to draw support from major Sunni powers if the Islamic Republic’s external initiatives tread too heavily upon their toes. The Islamic Republic has been looking at openings in other countries in the wider region to advance its influence and its goals. But now other countries are looking at potential openings in Iran as point of leverage on the Islamic Republic. What is good for the Persian goose,…

The rulers of Iran have got and stayed where they are because they are true believers. The weakness of their strength is their relations with the others. Being true believers, they cannot appreciate diversity, and have failed to be inclusive. The danger for the Islamic Republic is that the others, perhaps with external encouragement and support, turn from resentment to dissidence to outright rebellion and insurgency. Since the founding of the Islamic Republic, the others in Iran have not had much of a say. They may find new ways to speak.

This post was originally presented at the conference on “The Future of Iran as a Regional Power,” March 30-31, 2009, organized by the Canadian Security Intelligence Service (CSIS), and jointly sponsored by Foreign Affairs and International Trade Canada, National Defence Canada, and the Privy Council Office. It is published here with the permission of Academic Outreach, CSIS.