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Disappointment for those who had high expectations for the Obama Presidency. The slog of daily governance proves too much. Attempting too much in too short a time. Polarization in Congress. And the person Obama is -transformative but cautious.

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This was one of the last reports written by Anthony Shadid, New York Times foreign correspondent, before his death in Syria. It covers the Islamist movement's shift to modernism and incorporating an outlook that includes ideas of liberal democracy from Britain, as seen from Tunisia. No longer is the main source of ideas coming from Egypt. A diverse group of thought is being developed in Arab and North Africa, and in places like London, where emigres from the Middle East during the years of repression gathered to discuss ideas for the future. Said Ferjani's as one of these emigres is one of sources of the new thinking and approaches of Islamist thought.

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John Hills, a law professor at Indiana University and author of "The Political Centrist," says tough political exchanges are endemic to the American political system. Others say putting crosshairs on representatives in Congress like Giffords on websites or its equivalent wasn't the practice since the times of Jefferson and Adams. We looked at the letters of George Washington during the long struggle with the British and it showed composure and civility even in dire circumstances and difficulties. Criticism by Washington of the lack of help and risks he was exposed to throughout the war was worded carefully, with civility and yet conveys the great urgency. What about the letters of Jefferson and Adams who were on opposite sides of the debates of that time, a time more infused with momentous issues because of the French revolutionary tide in those years? A letter to Abigail Adams, from Washington, June 13, 1804, gives a glimpse of that relationship: "The friendship with which you honored me has ever been valued, and fully reciprocated, and altho' events have been passing which may be trying to some minds, I never believed yours to be of that kind, nor felt that my own was. Neither my estimate of your character, nor the esteem founded on that, have ever been lessened for a single moment, although doubts whether it would be acceptable may have forbidden manifestations of it. Mr Adams friendship and mine began at an earlier date. It accompanied us thro' long and important scenes. The different conclusions that we had drawn from our political reading and reflections were not permitted to lessen mutual esteem, each party being conscious they were the result of an honest conviction in the other. Like differences of opinion existing among our fellow citizens attached them to the one or the other of us, and produced a rivalship in their minds which did not exist in ours." Jefferson in this letter says that one act of Adam's gave him a moment of personal displeasure, the last appointments by Adams as President "from among my most ardent political enemies." This says Jefferson "laid me under the embarrassment of acting thro' men whose views were to defeat mine, or to encounter the odium of putting others in their places...If my respect for him did not permit me to ascribe the whole blame on the influence of others, it left something for friendship to forgive, and after brooding over it for some little time, and not alwasys resisting the expression of it, I forgave it cordially, and returned to the same state of esteem and respect for him which had long subsisted...I maintain for him and shall carry into private life an unform and high measure of respect and goodwill, and for yourself a sincere attachment."...

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Bernard Lewis's "The Arabs in History," is a short book which confirms Zakaria's point about the openness of Islamic societies before the 19th century, with some exceptions in certain periods. Most books or a quick look at Wikipedia shows us that the Renaissance in Europe in the 15th century got its boost from books by ancient Greek authors that were available in Arab societies long after they were forgotten in Europe. His point about Indonesia and India is also true to a large extent except for periods such as the one under Aurangzeb (17th c.). Muslim societies in British India (todays Pakistan and Bangladesh) experienced less social and educational reforms under the British than Hindu societies for various reasons leading to larger backwardness, illiteracy which breed extremist ideas. This is likely to change throughout North African Arab societies and South Asia in the next 50 years, especially with the modernization drive underway in India, which is likely to spread to other parts of the region. Islam as a missionary religion with force of arms spread in the 7th-9th century rapidly over Arab North Africa and parts of west Asia, and later to South Asia. Once established there were long periods of openness to ideas and books, and different cultures ( with the exception of preferences for Muslims), and a stress on commerce which inherently reduces religious vehemence, as the example of Britain shows. For this reason the current conditions in Islamic societies is more atypical than typical. A factor that has worsened it is that 19th c.-20th c. Islamic societies have put less emphasis on commerce and industry than historically seen in prosperous Islamic societies, on which more research is needed to understand why. Another factor is the impact of the interface with technologically and scientifically progressing Europe and America not becoming a learning experience for acquisition of this science and technology and making it one's own, a pattern seen in Buddhist societies of Japan in 19th c., South Korea in 20thc.,and China 21st c. Because Buddhism sprang from Hinduism or a response to Hindu ideas in India, India could be put alongside China for the 21st c. rapid assimilation of western science and technology making it one's own. When there is a violent collison between Japan and U.S. Admiral Dewey's ships, or China and British advances around 1900, the initial reaction of rejection is reversed with adoption of western technology and practices making it one's own. Similiar response in India. Islamic societies have had an extended period of rejection for reasons not fully understood even today. This is likely to generate the kind of internal debate about how to revert back to the usual mode of adoption in Islamic civilization, with the potential catalyst in India and other locations in the Middle East. The most respected German of the 19th century is Alexander Von Humboldt, a naturalist who advanced scientific knowledge, and a mentor to Charles Darwin in England, author of "Origin of the Species." Humboldt says- "There are no inferior races, we are all humans, and we are all destined to reach for and grasp liberty." That Humboldt spent most of his best years in Paris, France, which he compared to the provincialism in his native Berlin, goes to show how Humboldt, Darwin and Humboldt's friend Aime Bonpland of France, maintained close cooperation and friendship and anticipated the close cooperation in Europe since the second half of the 20th c., long before European politicians and governments grasped this. Commerce, science, travel, media and free exchange of ideas, are as favorable to progress as politics and ideology is inimical to it....

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Islamist parties are having difficulty integrating into political life and bridging the differences with secularist or liberal political parties in Egypt, Libya, Tunisia, Pakistan and Turkey following the democratic transition in 2011-2013 in the Muslim world. Some progress has been made, but lack of experience, lack of respect for the opposition and other opinion, overreaching, personal styles of individual leaders such as Erdogan and Morsi, and poor economic conditions after decades of neglect under military rulers in Egypt and other countries, is creating problems for Islamist parties in government.