Thanassis Cambanis

[Originally published in The Boston Globe Ideas.]

ROCKETS AND MORTARS have stopped flying over the border between Gaza and Israel, a temporary lull in one of the most intractable, hot-and-cold wars of our time. The hostilities of late November ended after negotiators for Hamas and Israel—who refused to talk face-to-face, preferring to send messages via Egyptian diplomats—agreed to a rudimentary cease-fire. Their tenuous accord has no enforcement mechanism and doesn’t even nod to discussing the festering problems that underlie the most recent crisis. Both sides say they expect another conflict; experience suggests it’s just a question of when.

Generations of negotiators have cut their teeth trying to forge a peace agreement between Israel and the Palestinians, and their failures are as varied as they are numerous: Camp David, Madrid, the Oslo Accords, Wye River, Taba, the Road Map. For diplomats and deal-makers around the world—even those with no particular stake in Middle East peace—Israel and Palestine have become the ultimate test of international negotiations.

For Guy Olivier Faure, a French sociologist who has dedicated his career to figuring out how to solve intractable international problems, they’re something else as well: an almost unparalleled trove of insights into how negotiations can go wrong.

For more than 20 years, Faure has studied not only what makes negotiations around the world succeed, but how they break down. From Israel and the Palestinians to the Biological Weapons Convention protocol to the ongoing talks about Iran’s nuclear program, it’s far more common for negotiations to fail than to work out. And it’s from these failures, Faure says, that we can harvest a more pragmatic idea of what we should be doing instead. “In order to not endlessly repeat the same mistakes, it is essential to understand their causes,” he says.

In a recent book, “Unfinished Business: Why International Negotiations Fail,” Faure commissioned case studies and analysis from more than a dozen academics and actual negotiators, which he then used to make a systematic survey of the causes of failure. Some of the most important conclusions they reach are as simple as they are surprising. Their most important is that the seemingly boring matter of the process is much more likely to cause a negotiation to fail than the difficulty of the problem itself. Failed negotiations can sometimes be the precursors to a later success. There are also times when negotiations make a problem worse, especially when it is not “ripe” for settlement yet. And finally, despite their commitment as a group to coming up with something akin to an international negotiator’s handbook, Faure and his collaborators argue that sometimes negotiations are simply the wrong tool in the first place.

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TODAY’S INTERNATIONAL order turns on successful negotiation. When we think about what’s right in the world, we’re often thinking about the results of agreements like the START treaties, which ended the nuclear arms race between the United States and the Soviet Union; the Geneva Conventions, which govern the conduct of war; or even the General Agreement on Tariffs and Trade, drafted in 1948, which still underpins globalized free trade.

But in negotiations over the most vexing international problems—a hostage situation, a war between a central government and terrorist insurgents, a new multinational agreement—such successes are few and far between. Failure is the norm. Understandably, experts tend to focus on the wins. From US presidents to obscure third-party diplomats, negotiators pore over rare historical successes for tips rather than face the copious and dreary overall record.

Faure wants to change that focus. As an expert he straddles two worlds: He studies diplomacy academically as a sociologist at the Sorbonne, in Paris, and has also trained actual negotiators for decades, at the European Union, the World Trade Organization, and UN agencies. Over his career, he has produced 15 books spanning all the different theories behind negotiation, and ultimately concluded that negotiations that failed, or simply sputtered out inconclusively, were the most interesting. Each failure had multiple causes, but it was possible to compile a comprehensive list, and from that, consistent patterns.

“Unfinished Business” takes a look at what happened during a number of high-profile failures, and examines the underlying conditions of each set of talks: trust, cultural differences, psychology, the role of intermediaries, and outsiders who can derail negotiations or overload them with extraneous demands.

One of Faure’s insights concerns the mindset of negotiators—a factor negotiators themselves often believe is irrelevant, but which Faure and his colleagues believe can often determine the outcome. Incompatible values on the two sides of the table, he says, are much harder to bridge than practical differences, like an argument over a boundary or the mechanics of a cease-fire. As Faure says, “A quantity can be split, but not a value.” This is what Faure saw at work when the Palestinians and Israelis embarked on a rushed negotiation at the Egyptian seaside resort of Taba during Bill Clinton’s final month in office. The two sides had already reached an impasse at a lengthier negotiation in 2000 at Camp David. With the end of his presidency looming and Israeli elections coming up, Clinton summoned them back to the table for a no-nonsense session he hoped would bring speedy closure to disputes over borders, Jerusalem, and refugees. The Palestinians, however, felt that the two sides simply didn’t share the same view of justice and weren’t truly aiming at the same goal of two sovereign states—and so didn’t feel driven to make a deal. That mismatch of long-term beliefs, Faure says, doomed the talks.

There are other warning signs that emerge as patterns in failed talks. Time and again, parties embark on tough negotiations already convinced they will fail—a defeatism that becomes a self-fulfilling prophesy. In interviewing professional negotiators, Faure and his colleagues found that they often don’t pay that much attention to the practical aspects of how to run a negotiation—a surprising lapse.

Faure and his team have found that a well-planned process is one of the best predictors of success, and that many negotiations are terrible at it. When the European Union and the United States talked to Iran about its nuclear program, various European countries kept adding extraneous issues to the talks, for instance linking Iran’s behavior with nukes to existing trade agreements. The additions made the negotiations unwieldy, and provoked crises over matters peripheral to the actual subject. In the case of the mediation over Cyprus, the Greek and Turkish sides didn’t bother coming up with any tangible proposed solution to negotiate over, instead talking vaguely about a Swiss model. Negotiations failed in part because neither side knew what that would mean for Cyprus.

Ultimately, Faure argues, mistrust and inflexibility tangle up negotiators more than any other factor. Negotiators often end up demonizing the other side, and as a result might embark on a process that by its structure encourages failure. For instance, Israeli and Palestinian reliance on mediators to ferry messages—even between delegations in the same resort—maximizes misunderstandings and minimizes the possibility that either side will sense a genuine opening.

***

WHAT EMERGES FROM Faure’s work, overall, is that the outlook for negotiations is usually pretty bleak—certainly bleaker than Faure himself prefers to highlight. In some cases, he suggests that diplomats should put off an outright negotiation until they’ve dealt with gaps in trust and cultural communication, or until the conflict feels “ripe” for solution to the parties involved. There’s no point, he suggests, in embarking on a negotiation if all the stakeholders are convinced it’s a waste of time—indeed, a failed negotiation can sometimes exacerbate a problem.

The most promising scenarios occur when both sides are suffering under the status quo, which creates what social scientists call a “mutually hurting stalemate,” with soldiers or civilians dying on both sides, and a “mutually enticing opportunity” if there’s a peace agreement or a prisoner swap. In that case, a decent deal will give both sides a chance to genuinely improve their lot.

Unfortunately for the many whose hopes are riding on negotiations, the truly challenging international problems of our age don’t always come with a strong incentive to compromise. In military conflicts, there is little incentive to resolve matters when a conflict is lopsided in one side’s favor (Shia versus Sunni in Iraq, Israel versus Hamas, the Taliban versus the United States in Afghanistan). The same holds in broader international agreements: They’re complicated and intractable largely because the states involved are—no matter what they say—quite comfortable with the status quo. Think about climate change: The biggest gas-guzzlers and polluters, the ones whose assent matters the most for a carbon-reduction treaty, are often the last states that will pay the price for rising oceans. Meanwhile, the poorer nations whose populations are most at the mercy of sea levels or changing weather have little clout. Just as it’s easy for a relatively secure Israel to stand pat on the Palestinian question, there are few immediate consequences for the United States and China if they sit out climate talks.

It’s not all bleak news. Even in cases where negotiations appear hamstrung—like climate change and Palestine—there are, Faure points out, plenty of other reasons to continue negotiating. Negotiations are a form of diplomacy, dialogue, and recognition, and even in failure can serve some other interests of the parties involved. But—as the impressive historical record of failed international agreements shows—it’s naive to think that they will always yield a solution.

President Obama struck a powerful chord last night when asked about Egypt’s tepid response to the incursion on the American Embassy in Cairo. ”I don’t think that we would consider them an ally, but we don’t consider them an enemy,” Obama told Telemundo. The American president’s pointed observation balanced the need to put Egypt on notice against the importance, in diplomacy, of not sounding like a scold.

In this case, Egypt’s president Mohamed Morsi has behaved like a recalcitrant populist, trying to benefit domestically from anger over a private American film that insulted Islam, while not losing any of America’s vital support for Egypt. Perhaps Morsi has read recent Egyptian history and concluded that Cairo’s support is so important that Washington will bear any humiliation in order to retain the special military and security relationship. Yet all international relations have their limits; and Morsi might have forgotten that America accepted a great amount of bad behavior by the SCAF during the 18-month transitional period that followed Mubarak’s fall — but now we’re dealing with an elected sovereign government with a popular mandate and popular accountability. This is the real thing, a democratically governed Egypt. Its president is now responsible for his behavior and for his country’s policy.

In a chat yesterday on Capital New York, I said that Obama would need to pointedly express America’s anger toward Egypt.

Don’t get me wrong: he needs to “engage” the Brotherhood, which means, “have relations” with it. In this case, the engagement should consist of a cold, angry, demand: that they immediately condemn the invasion of the embassy grounds, and that they act responsibly to cool anti-American sentiment—if they expect our financial aid, our military aid, and our indispensable support in getting the IMF and other international assistance vital to Egypt’s economic survival. … I think it will hurt Obama if he doesn’t criticize Egypt aggressively, and in public. And I think the damage could grow if people connect these breaches to America’s broader directionless in the wake of the Arab uprisings.

That’s the real problem, by the way—not the stuff Romney is bringing up.

Obama might finally be making some progress, a year and a half late, in coining a coherent response to the Arab uprisings. His comments about Egypt suggest that Washington is mature and wise enough to begin navigating that gray area between subservient client state and outright enemy; most of the post-uprising Arab world will fall somewhere in that confusing terrain that houses most sovereign states, neither “with us” nor “against us.”

America is contemplating an Egypt that won’t march in lockstep with all its interests. Egypt doesn’t want to go to war with Israel for its own reasons, but it’s likely to be much more hostile and less cooperative there. Same on defense and counter-terrorism. Cairo and Washington will have to negotiate their limited shared interests. The flip side, however, might not yet have dawned on Egypt’s new leaders; America is under no obligation to underwrite Egypt’s military and to a lesser degree is economy with no-strings-attached billions. An independent Egyptian government (or depending on your perspective, an irritating one) will surely be a boon to Egypt’s sense of honor, pride, and autonomy. But it won’t come without consequences. Angering an American government, even a patient one, still carries costs.

[Originally published in The Boston Globe Ideas section.]

The more consistent version of the world order, which Schmidt describes as a fluid “society of states,” is one in which governments have always jockeyed for power with private interests, outside powers, or meddling clerics; in which borders and lines of influence are much fuzzier than we might like to think.It is at once messier and more enduring than the static ideal that has driven our understanding of states for centuries. Schmidt’s argument suggests that there is less cause for alarm than we often think in threats to sovereignty, and also that the past may be a richer source than we realize for useful experiments to resolve the problems of today.

The primacy of sovereign nations, in the long view, is a recent development of history. In Europe, before the Peace of Westphalia, the continent’s city-states competed with larger kingdoms and the Holy Roman Empire in a perpetual violent struggle for territory and resources. It was hard to distinguish among different kinds of authority. In some places, the pope held sway; in others, a monarch; in still others, a family or group of families whose power stemmed less from their territory than from the wealth they created through commerce or industry.

In this welter of influence, 1648 undeniably marked a watershed. The Westphalian Peace took shape during four years of negotiations and congresses, culminating in a series of peace treaties that gave states more authority at the expense of the Vatican. It marked the maturation of a method of state-to-state negotiation that already existed in inchoate form then, and which today continues to be the basis of diplomacy.But, Schmidt points out, that moment did not mark as clear-cut a change as the history books often have it. The Holy Roman Empire, whose influence was rooted in faith rather than territory, persisted as a power in Europe for 150 years afterward. Religious and ethnic strife continued, and Europe hosted a long parade of wars right into the contemporary era. Economically speaking, Schmidt argues, an international gold standard bound the world’s treasuries much more tightly than they are connected today, while in the colonial era joint-stock ventures like the British East India Company had influence that dwarfed that of their descendants such as the contemporary oil giant BP.

Schmidt traces the intellectual history of Westphalia among political philosophers, and argues that until the 20th century, scholars and policy makers retained a much more accurate view of its historical context and ambiguous legacy. Some argued that Westphalia had created the first international order; some that it pioneered a fledgling notion of sovereignty. Some went so far as to claim it was a precursor of the League of Nations. But all of them saw Westphalia as a murky transition point along a continuum, a historical moment as complex and inconclusive as the Treaty of Versailles in 1918.

After World War II, however, the idea of inviolable sovereignty took on new importance because of the imperative to stabilize a deeply shaken international system. In crafting a new world order, it was to the Westphalian ideal that leaders and their advisers turned. A new, almost purist view of Westphalia undergirded the design of the United Nations, the Bretton Woods institutions, and the norms of non-intervention that kept Cold War conflicts from mushrooming.The world had good reasons to embrace such an ideal. A half century of wanton intervention and blood-letting created a desire for stability; now, only under narrowly defined conditions spelled out in the United Nations charter could nations intervene in the affairs of others—and they could only do so with the blessing of the UN Security Council. The goal was practical: to end a horrific era of wars. The means was abstract: the adoption of an ideal form of national sovereignty.Even the promoters of this new, ahistorical view of Westphalia noted that it vastly simplified the real history of state-to-state relations. Richard Falk, a giant in the fields of international law and international relations, argued in a seminal 1969 paper about the emerging 20th-century international legal order that is was more “convenient” to refer to the concepts of Westphalia than to its actual history.During the Cold War and the subsequent surge of “globalization,” Schmidt argues, “Westphalia” and “sovereignty”devolved into lazy placeholders for thinkers struggling to make sense of an economically interconnected world straddled by expansive American and Soviet militaries. And today they represent a simplified view that misleads us into seeing old dynamics—like porous borders, free trade pacts, humanitarian interventions, and failing states—as new bogeymen.“Especially with globalization, ‘Westphalia’ just got used as a contrast to what people saw as new trends,” Schmidt says.

I n part, Schmidt’s argument offers historical comfort. If problems such as international monetary crises and clerical incursions into politics have been around for a half a millennium (or more), and we’ve survived—even prospered—then we’ll probably survive today’s threats as well.It carries some risk of indifference, of course—of deciding we shouldn’t worry when we see China accumulating US debt, or Iranian clerics trying to pull the strings in Iraq. But his insight also carries the promise that we can mine the past for solutions to today’s problems. If we’re concerned with managing today’s international financial system, for example, we can look at how 19th-century economies weathered fluctuations caused by the international gold standard. If we’re trying to figure out how to manage failing states and the violence they spawn, we can look at the late stages of the Ottoman Empire’s collapse. If we want to think realistically about ways to intervene in Syria, or reasons not to, we can look at France’s misadventures in 1860 when it sent its military to defend the Maronite community in Lebanon, then an Ottoman province.

Though Schmidt’s research runs against the grain of the dominant thinking among policy makers and international relations scholars, who often treat sovereignty and the state system as nearly sacrosanct, it echoes the work of other scholars who believe the world needs to be understood in more dynamic terms. The Stanford University political scientist Stephen Krasner, for example, has explored the idea of “shared sovereignty” to promote better governance in poorly ruled or failing states: Arguing that sovereignty can be treated almost as a commodity, he suggests that nations can, and should, be convinced to share sovereignty over some sector when needed, as Europe did with its security when it joined a US-led NATO.If we grow comfortable with a more realistic image of the world as a “society of states,” rather than the idealized version in which every nation is a separate castle, we will be more adaptable in a multilayered, globalized world. Just as private influence-peddling and transnational insurgencies are less new threats than old phenomena, so contemporary progressive ideas like “shared sovereignty,” “the responsibility to protect,” and the International Criminal Court are simply new incarnations of time-honored practices.All these things might not be the breakdown in the proper political order of the world that they seem, in other words: They might actually be an integral part of that very order.

An obsession with “stability” — and an erroneous, narrow definition of the term — has warped American foreign policy, especially in the Middle East. Washington’s struggle to adjust to the rapid transformation of the region in part reflects a calcified mindset that for decades had to account for little change. Now, with the Arab political landscape barely recognizable, American policymakers are trying to adjust quickly. Imagine, American client regimes toppling one by one, while absolute monarchies in the Gulf are taking part in military interventions to unseat one dictator in Libya while propping up another in Bahrain. Some people will argue that all this turmoil amounts to an even stronger argument for stability; I’d say events suggest the opposite. That’s the subject of my latest Internationalist column in The Boston Globe.

America’s main goals in the Middle East have remained constant at least since the Carter years: We want a region in which oil flows as freely as possible, Israel is protected, and citizens enjoy basic human rights — or at least aren’t so unhappy that they begin to attack our interests.

In working toward these goals, the byword and the cornerstone of the entire venture has been stability. Washington has invested heavily — with money, weapons, and political cover — to guarantee the stability of supposedly friendly regimes in places like Egypt, Saudi Arabia, and Jordan. The idea is simple: A regime, even a distasteful and autocratic one, is more likely to help America, and even to treat its own people with a modicum of decency, if it doesn’t feel threatened. Instability creates insecurity, the thinking goes, and insecurity breeds danger.

But the unrest and dramatic changes of the past months are offering a very different lesson. An overemphasis on stability — and, perhaps, an erroneous definition of what “stability” even is — has begun harming, rather than helping, American interests in several current crisis spots. Our desire to keep a naval base in a stable Bahrain, for example, has allied us with the marginalized and increasingly radical Bahraini royal family, and even led us to acquiesce to a Saudi Arabian invasion of the tiny island to quell protests last month. To keep Syria stable, American policy has largely deferred to the existing Assad regime, supporting one of the nastiest despots in the region even as his troops have fired live ammunition at unarmed protesters. In a moral sense, this “stability first” policy has been putting America on the wrong side of the democratic transitions in one Arab country after another. And in the contest for pure influence, it is the more flexible approaches of other nations that seem to be gaining ground in such a fast-changing environment. If we’re serious about our goals in the Middle East, “stability” is looking less and less like the right way to achieve them.

Foreign policy shifts slowly, and it’s hard to replace such a familiar, if flawed, approach to the world. But recent events have strengthened the ranks of thinkers who argue that there may be more effective and less costly ways to press our interests in the Middle East. We could take an arm’s length approach, allowing that not every turn of the screw in the Middle East amounts to a core national interest for the United States — in effect, abstaining from some of the region’s conflicts so we have more credibility when we do intervene. We could embrace a more dynamic slate of alliances that allows the United States to shift its support as regimes evolve or decay. Finally, we could redefine stability entirely and downgrade it as a priority, so that we recognize its value as simply one of many avenues toward achieving US interests.

Read the rest in The Boston Globe.

 

In my latest Internationalist column for The Boston Globe, I explore some of the implications of the Arab revolutions for US policy. It will take a long time for American policy makers to grasp the implications of the popular wave sweeping the Arab world, and if history is any guide, the architects of American policy might never actually figure out what happened, why, and how best to respond. One of my favorite analysts and bloggers, Issandr El Amrani at The Arabist, thinks the arguments I make are at best banal, at worst, completely wrong-headed.

Here’s how the column opens:

The popular revolts in Tunisia, Egypt, Libya, and beyond have seized the world imagination like no events since the collapse of the Iron Curtain. Regimes are teetering, dictators have fallen, and unexpected coalitions have managed to conjure street-level power seemingly out of thin air. Tunisians took credit for Egypt’s revolution; Egyptian demonstrators in turn claim they inspired people in Wisconsin and Bahrain.

Much remains uncertain, and even the most experienced observers have no idea who will hold power in the aftermath of these uprisings. But already we’ve learned more in a few short months than we gleaned from decades of careful study about the real power base of Moammar Khadafy and Hosni Mubarak, about the balance among armies and tribes, about the relative power of secular and Islamist activists. We’re seeing the true measure of oil money and the Muslim Brotherhood, of popular anger about corruption, and of the real interest in economic liberalization.

But perhaps the most surprising lessons emerging from all the unrest are even bigger ones — insights that extend well beyond the Middle East, and are forcing thinkers and policy makers to reconsider some basic assumptions that have long guided America’s foreign policy. How much impact can America really have on world events? How do our alliances function at crucial moments? Who really has the potential to initiate and control massive change in modern societies? The surprising answers suggested by the Arab revolts might create new options in the minds of American policy makers looking to advance not only US security and economic goals, but also the causes of human rights, transparency, and democratic governance.

Read the rest here.

The Internationalist, my new monthly column about foreign affairs, debuted today in The Boston Globe Ideas section. The opening column explores the views of a cohort I call “engagement hawks,” who offer a pragmatic, utilitarian critique of the traditional argument that negotiating with terrorists makes us weaker. These thinkers and practitioners have articulated an intellectual critique of America’s historical position, and have tried to extract lessons from America’s sometimes-bumbling experiences since the Cold War reconciling — or trying and failing to do so — with enemies it has labeled “terrorists.”

Ronald Reagan framed the debate over whether to talk to terrorists in terms that still dominate the debate today. “America will never make concessions to terrorists. To do so would only invite more terrorism,” Reagan said in 1985. “Once we head down that path there would be no end to it, no end to the suffering of innocent people, no end to the bloody ransom all civilized nations must pay.”

America, officially at least, doesn’t negotiate with terrorists: a blanket ban driven by moral outrage and enshrined in United States policy. Most government officials are prohibited from meeting with members of groups on the State Department’s foreign terrorist organization list. Intelligence operatives are discouraged from direct contact with terrorists, even for the purpose of gathering information.

President Clinton was roundly attacked when diplomats met with the Taliban in the 1990s. President George W. Bush was accused of appeasement when his administration approached Sunni insurgents in Iraq. Enraged detractors invoked Munich and ridiculed presidential candidate Barack Obama when he said he would meet Iran and other American adversaries “without preconditions.” The only proper time to talk to terrorists is after they’ve been destroyed, this thinking goes; any retreat from the maximalist position will cost America dearly.

Now, however, an increasingly assertive group of “engagement hawks” — a group of professional diplomats, military officers, and academics — is arguing that a mindless, macho refusal to engage might be causing as much harm as terrorism itself. Brushing off dialogue with killers might look tough, they say, but it is dangerously naive, and betrays an alarming ignorance of how, historically, intractable conflicts have actually been resolved. And today, after a decade of war against stateless terrorists that has claimed thousands of American lives and hundreds of thousands of foreign lives, and cost trillions of dollars, it’s all the more important that we choose the most effective methods over the ones that play on easy emotions.

Read the rest here.

I’ve spent much of the last week covering the Park51 story from the Arab world. The entire affair has attracted far less attention in the Islamic world than one might expect. We put together a story that canvassed global reaction in today’s Times.

If the project’s organizers move the site, or cancel it altogether, I’d expect stronger opinions than we’ve seen so far. Same if there’s a major shift in public opinion, or a spate of violent attacks, or nastier rhetoric than we’ve seen so far.

For more than two decades, Abdelhamid Shaari has been lobbying a succession of governments in Milan for permission to build a mosque for his congregants — any mosque at all, in any location.

For now, he leads Friday Prayer in a stadium normally used for rock concerts. When sites were proposed for mosques in Padua and Bologna, Italy, a few years ago, opponents from the anti-immigrant Northern League paraded pigs around them. The projects were canceled.

In that light, the furor over the precise location of Park51, the proposed Islamic community center in Lower Manhattan, looks to Mr. Shaari like something to aspire to. “At least in America,” Mr. Shaari said, “there’s a debate.”

Across the world, the bruising struggle over an Islamic center near ground zero has elicited some unexpected reactions.

For many in Europe, where much more bitter struggles have taken place over bans on facial veils in France and minarets in Switzerland, America’s fight over Park51 seems small fry, essentially a zoning spat in a culture war.

But others, especially in countries with nothing similar to the constitutional separation of church and state, find it puzzling that there is any controversy at all. In most Muslim nations, the state not only determines where mosques are built, but what the clerics inside can say.

The one constant expressed, regardless of geography, is that even though many in the United States have framed the future of the community center as a pivotal referendum on the core issues of religion, tolerance and free speech, those outside its borders see the debate as a confirmation of their pre-existing feelings about the country, whether good or bad.

Read the rest in the Times.

Imam Feisal Abdul Rauf, leader of the Park51 project (you know, the Islamic community center in Lower Manhattan), kept quiet about the controversy back home during his visit to Bahrain this week. He was on a US State Department trip promoting interfaith dialogue, tolerance, and his long-running project to inject his philosophy of adaptable American Islam into the worldwide Islamic debate. Initially, the State Department tried to shield the imam from publicity, but eventually relented – slightly – by making public one event in each of the three countries Imam Feisal is visiting.

In Bahrain, I managed to secure my own invite to the majlis of Sheikh Salah al-Jowder. He’s an oddity, a moderate salafist who sits on an interfaith dialogue committee in Manama (it’s interesting that such a thing even exists). There, Imam Feisal talked a bit about the center, because his hosts had a lot of questions.

The latecomers to Sheik Salah al-Jowder’s majlis, or weekly assembly, wished peace upon their cousins and shook all the men’s hands before sitting down on the deep striped sofas that lined the oblong reception hall.

Imam Feisal Abdul Rauf, leader of the planned Park51 Islamic community center in Lower Manhattan, was sipping Arabic coffee about an hour before midnight Sunday in Muharraq, a crowded neighborhood near the international airport.

On the first stop of his good-will tour, sponsored by the State Department, Mr. Abdul Rauf talked expansively about religious law, the lessons of Islamic history and his mission to build bridges between the West and the Islamic world — any topic, it seemed, but the controversy that lately has made him famous.

About 20 Bahraini men, in flowing white robes and headdresses held in place with braided leather bands, fiddled with their BlackBerrys, drank coffee and fingered beads.

After Mr. Abdul Rauf had spoken, and exchanged pleasantries with his hosts, one of the Jowder cousins raised his voice.

“I know you have the support of President Obama,” he said, almost shouting to be heard over the air-conditioners. “But why don’t we just change the place, to show that Islam is not there to threaten everybody, that Islam is a religion of peace?”

Read the rest in The New York Times.

Imam Feisal is in Qatar now, and will visit the United Arab Emirates before returning to the U.S. in early September. He said he will talk to the American media then. For now, he insists, he wants to focus on the Cordoba Initiative’s outreach project.

A lot of his most controversial ideas – at least in the Islamic world – have to do with his belief that Islam takes a different shape in every host culture. American Islam, Imam Feisal argues to his audiences in the Islamic world, has just as much religious legitimacy as Egyptian Islam, or Persian Gulf Islam, or Malaysian Islam, and so on. He makes his argument quietly, but it’s a position that runs squarely counter to the trends in the Arab world toward a more orthodox view of Islam. Imam Feisal believes that Muslims in Egypt can learn from the way American Muslims interpret their faith, and not just vice versa.

For a sense of those ideas and their origin, you can read Anne Barnard’s fabulous profile of Imam Feisal (on which I collaborated from Cairo). She also parses some of the claims about him circulating in the blogosphere.

In a recent interview with Asharq Alawsat, the United Kingdom’s new Conservative Minister for the Middle East Alistair Burt said that Britain was reconsidering its policy of limited relations with Hezbollah. In 2008, after a three-year hiatus, the British Foreign Office quietly resumed its policy of allowing diplomats to talk to Hezbollah’s “political wing,” making a distinction between the organization’s political and military sides that Hezbollah itself does not.

Burt didn’t say the U.K. would cut off the limited dialogue between its diplomats and Hezbollah’s elected members of parliament, but that the British government would review all future contacts:

It is still too early to say if we are going to adopt the approach of the previous government with regards to distinguishing between the political and military wings of Hezbollah. … There may be occasions where limited communication would be in everybody’s interests and the interests of the peace process in general. However we will place such communication under constant review, and on a case by case basis.

The British Labor government kept more open channels with Middle Eastern militants than the United States has, at times drawing rebukes from Washington. It will be interesting to see whether the new Conservative government continues the same approach.

It’s a banner day for the topic I’ve been researching all spring : What tools beyond direct force can Western government use to engage, modulate or otherwise shape the behavior of listed terrorist groups? I’ve been studying in particular the use of intelligence community contacts, diplomacy, creative government engagement through aid and trade, and Track Two diplomacy (which we might as well call secret negotiations, since almost all of the important initiatives take place with the full knowledge of the governments involved).

In the wake of last week’s Supreme Court ruling on the material support statute, which holds that political advice amounts to assistance for terrorist groups, several advocates of off-line diplomacy have reiterated their arguments for engagement.

First comes Mark Perry, author of the book Talking to Terrorists published earlier this year. He argues that the United States, Europe and Israel gain nothing by boycotting groups like Hamas and Hezbollah, because those groups are here to stay and represent large and growing constituencies. Perry broke the story in March that General David Petraeus had told the White House that America’s pro-Israel stance was harming core national interests in the Islamic world. Now, he’s gotten his hands on another CentCom document in which he reports that some military propose that Hamas should be integrated into the Palestinian Authority security forces and Hezbollah into the Lebanese Army. Both groups, the authors of the military memo argue, should receive American military training, even though they’re defined as foreign terrorist organizations by the U.S. government. (The officers were on a so-called “Red Team” tasked with challenging assumptions and considering alternative ideas.)

The CENTCOM team directly repudiates Israel’s publicly stated view — that the two movements [Hamas and Hezbollah] are incapable of change and must be confronted with force. The report says that “failing to recognize their separate grievances and objectives will result in continued failure in moderating their behavior.”

Meanwhile, on the op-ed page of The New York Times today, the academics Scott Atran and Robert Axelrod write that informal diplomacy has played a crucial role in convincing terrorist groups to renounce violence and enter politics. They cite historical Track Two negotiations begun by private citizens in the transformation of the Palestine Liberation Organization and the Real Irish Republican Army. They also cite their own back-channel conversations with Palestinian militant groups, including Hamas and Islamic Jihad, which they said have yielded important insights.

Private citizens can talk to leaders who are off limits to policy-makers, and can report their findings; in this instance, Atran and Axelrod write, Islamic Jihad reveals itself as recalcitrant and committed to fighting Israel, whereas a Hamas leader suggested he would consider not just a truce (hudna) but peace (salaam). Atran and Axelrod caution that off-line private diplomacy requires expertise and discretion: “Accuracy requires both skill in listening and exploring, some degree of cultural understanding and, wherever possible, the intellectual distance that scientific data and research afford.”

It’s an uncomfortable truth, but direct interaction with terrorist groups is sometimes indispensable. And even if it turns out that negotiation gets us nowhere with a particular group, talking and listening can help us to better understand why the group wants to fight us, so that we may better fight it. Congress should clarify its counterterrorism laws with an understanding that hindering all informed interaction with terrorist groups will harm both our national security and the prospects for peace in the world’s seemingly intractable conflicts.

Advocates of such talks usually take care not to oversell their potential, given that talking to terrorists rarely yields quick results and frequently yields none at all, except for political fallout when secret talks are leaked. All three of these authors have written publicly about their private conversations with leaders of listed terrorist groups. Their conversations were conceived as part of a concerted effort to convince the groups in question to renounce terrorism and violence and pursue their grievances in a legitimate political forum.

It’s unclear whether the Supreme Court ruling would affect these freelance diplomats, who tend to report their foreign terrorist contacts to the government and conduct their diplomatic experiments more or less with their government’s blessing. But for now American law – and grand strategy – have perhaps intentionally left in a fuzzily defined gray area the question of what kind of engagement best complements national counter-terrorism efforts.

According to the U.S. Supreme Court, it appears that Americans aren’t allowed to interact with listed terrorist groups, even to provide them the kind of assistance that on its face would appear to conform precisely to American policy aims. In the case of Holder vs. Humanitarian Law Project, a group of American activists sought permission in advance before holding workshops to teach nonviolent political negotiation to a group listed as a foreign terrorist organization by the U.S. State Department. In this case, the groups involved were the Kurdistan Worker’s Party, or PKK, the militant Kurdish separatist group, and the LTTE, or Tamil Tigers, in Sri Lanka. The court ruled 6-3 that such assistance would violate American laws that prohibit providing material assistance to terrorists.

I will write at greater length about this case later, and the many complicated questions that it raises. But right off the bat, it makes me wonder:

• Are the go-betweens who take messages to listed terrorist groups and report on their meetings to U.S. diplomats now legally liable?
• What happens if a listed terrorist group wants to abandon violence and learn politics? Who is allowed to advise them?
• Do journalists violate the material support law when they interview members of listed terrorist groups and publish their statements?
• When the U.S. government sends out feelers to listed terrorist groups, using intelligence operatives or other means, are they violating the law? Or is the government itself exempt? Or is a secret presidential finding necessary?
• If teaching terrorists about human rights law is equivalent in the eyes of the law to giving money to terrorists, what are the implications for free speech? Have words and money, political speech and military donations, become indistinguishable in the eyes of the law? What further avenues of prosecution would be opened such a finding?

The Supreme Court decision is here. Read the news story and the editorial in The New York Times, and other links on the homepage of the Humanitarian Law Project.

My letter from Gaza just went up on Foreign Affairs. In the piece, I describe the similar ways that Hamas has responded to economic and political isolation, in one case with tunnels, in the other case with their diplomatic equivalent. The web of tunnels underneath the Gaza-Egypt border turned an economic crisis for Gaza into a new sphere of influence for Hamas. I liken the approach — improvise and then pretend afterwards it was part of a strategic plan — to the way merchants solve problems.

Here’s the thesis:

At first, in 2007, Hamas only tolerated the tunnel economy; but it began to embrace it the following year, legalizing and regulating subterranean trade. Hamas had found a spontaneous solution to the economic crisis that was threatening its rule of Gaza — and, in the process, turned expediency into opportunity.

Opportunism as strategy appears to be the group’s new hallmark. When faced with only bad options to deal with the blockade or its status as a diplomatic pariah, Hamas has behaved as if it chose its predicament, leveraging its position into either greater control over Gaza or greater political influence beyond its boundaries. Desperation, in other words, has become an avenue to power.

Click here to read the whole piece.