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Friedman on the ouster of president Morsi after only one year in office following large scale protests. He sees this as the beginning of a fallback of political Islam, with the protests of secularists in Turkey, the shift to a moderate candidate Rouhani in Iran's presidential election, the shift of the Emhada Islamist party in Tunisia to work with center-left parties in writing the constitution, and the election of a western educated political scientist to lead a coalition government in Libya. In each country the secular and liberal leaders and the young people felt the revolution was being stolen from them by Islamist parties and are asserting themselves to gain a voice in government. The Islamist party in Egypt has older leaders, an authoritarian structure and hierarchy, which failed to incorporate liberal and other opinion in writing the constitution and in forming the government. A more tolerant and open Islamist party needs to be part of a broad based government with other parties, which can focus on the economy, unemployment, infrastructure and public services....

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Some of the crude rhetoric at Donald Trump rallies, and use of coarse language, according to the NYT. Working class and older Americans show their anger at a system that appears to have left them behind with slogans, stickers, T-Shirts. The idea of the wall figures in much of this and shows that the wall has become not jut about Mexico but a metaphor that captures this anger, that reflects this anger. Another aspect of the 2016 campaign is that those most vulnerable and most in need of help have not sought the comfort of knowing about programs to improve middle class and working class wages, incomes, to build infrastructure, create jobs, stop companies from shifting jobs overseas, plans for improving accesss to health care and education, to ask for specifics and delivery. This is the supreme irony of the 2016 election campaign that not enough attention is going to what will be done for the middle and working class, and what specifics will be delivered, in what time frame- which is essential for restoring the condition of the American middle and working class to where it was in the 2 decades after the Second World War. ...

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Ashraf Khalil describes the history of relations between the Muslim Brotherhood leadership and the leaders of secular parties with prescient remarks on how this creates problems in Egypt's transition to democratic government. The mistake made by the Muslim Brotherhood leaders, says Khalil, is to insist on a quick move to elections in November 2011, with the Brotherhood hoping to gain advantage in seats with its organization already in place compared to the secular parties which need more time to stage an organized effort. If this results in a lopsided result with the Muslim Brotherhood gaining more seats than its real strength, and the secular parties feeling left out in a revolution to set up democratic government that they led, Egypt's transition to democracy will remain flawed. This is now the stuation as the military which sets the rules and the Muslim Brotherhood have agreed on immediate elections. The Muslim Brotherhood's leaders have spent years being suppressed by the Mubarak regime, and lack the experience needed for such a difficult transition as Egypt faces, even with the best of intentions. Compressing the transition into a short time frame makes it even more difficult. Errors of judgement by Muslim Brotherhood leaders in not developing a consensus, and the uncertain role of the post-Mubarak military and police, compound the difficulties and risks....

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This editorial in the New York Times is strongly critical of former president Barack Obama for accepting $400,000 in speaking fees from Wall Street for a single speech. It says the news is causing people to question the ideas and words presented by Obama in his books about the dangers of losing sight of the interests of ordinary people. It gives the impression says the NYT, that Obama is cashing in like everybody else, and that his talk was empty. The editorial says the millions raised by Hillary Clinton led to her defeat in the election. Obama is reported to plan a foundation with the work of training a new generation of political leaders. This NYT editorial says it would be better to stay true to vision and purpose, to walk the talk for president Obama, especially now that a recent poll shows two thirds of voters, including about half of Democrats say that the Democratic Party is out of touch with the interests of the American People. By associating this closely with wealthy donors leading Democrats contributed to this. During a period when some of the remarkable achievements of the last fifty years such as the European Union are being called into question, when ordinary working people, young people and older people are struggling, this is all the more a tone deaf approach by politicians. The idea of helping train a new generation of political leaders through a foundation sounds bizarre in this context, and seems to suggest politicians believe there is always a solution through marketing their audacity and money.   ...

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Frederick Harris of Columbia University says there is a price to be paid for a black president and it may just be too much for the average black person. There is a difference betwen symbols and substance, betwen a role model and accountability in a representative democracy, which is sadly lacking when the black elites, clergy and politicians fail to debate the issues about the problems facing the black community. Problems related to the increasing poverty among black Americans, and the 14% unemployment for black people. There is he says a strange reticience among the black elite to hold the president accountable on these issues just as they would have done for any Democratic president, even one who was as popular with blacks as Mr. Clinton. He says the experience with Obama is not even remotely comparable to the transformative nature of the work of Rev. Martin Luther King in the black community. It may stem from Obama's multiracial background, growing up in many countries, his elite education and being part of a liberal elite more than of the black community. The price is too high in economic and social terms for the poor or average black person and it has created a divide between the average black person and the black elite, with different concerns and different priorities. Harris points out that poor and poverty are words not mentioned often by Obama. Related to this is the foreclosure crisis in which ordinary black people were hardest hit with no effective help from the president to homeowners badly needing relief. Sheila Bair of the FDIC and Martin Feldstein advocated aggressive help for homeowners under water which did not come from the president. Showing not just the limits of a black presidency, but false hopes, inexperience and lack of leadership in issues that mattered to all Americans in the housing and foreclosure crisis. A populist from Kansas, as Sheila Bair describes herself, had the right instincts and courage of convictions which the president lacked and the entire country needed....

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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.

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People who worked with Romney in the Mormon church describe the experience of Romney who started as an "iron rodder" walking the straight path, and gradually learning of other people's experiences that led to learning and growth and showing a new openness. In contrast to his "47%" remark about people dependent on the government, here he is seen telling another church member Barlow, that what bothers him most and what he has thought a lot about is how to genuinely help the poor in his church. Over the years he learned to compromise with Mormon feminists who sought larger roles in the church and was able to make the progress from being less flexible to being open to other ideas and perceptions. In other situations he allowed unorthodox progressives in the Mormon church to play a part in the organization and teach. The outreach efforts Romney participated in actively included efforts in the inner city and working with immigrants from Haiti, some of whom were illegal immigrants. This is a detailed well researched account from talking to many people active in the church organization and in the church community by Jason Horowitz of the Washington Post. It is one of the rare glimpses of the life of Mitt Romney inside the church. Because of the public perception of Mormonism there is a distance kept with accounts of life in the church, and Romney has shown the same reticence to talk about the church. Seen as a church it is is like other churches, Catholic or Protestant, with the same challenges that face all churches- keeping up the size of the congregation, the poor, immigrants, church organization, raising contributions, getting people to donate hours of work to the church activity. It is one of the ironies of the 2012 presidential campaign that Romney as a member of a Mormon church in a predominantly Catholic and Protestant world has remained reticent about his experiences and how it shaped him. And also remained reticent -till the last months of the campaign with the demands for authenticity growing strident- about how the experiences as governor of the liberal state of Massachusetts had shaped him, this time as the number of Republican politicians in sharply liberal states were a distinct minority in the Republican party. To voters this meant not knowing who he was beyond Bain Capital, the perceptions of which doggedly pursued Romney till the reticence became unbearable in the final weeks of the campaign....

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John Lewis, is the last surviving speaker of the March on Washington in 1963, when Martin Luther King gave his historic speech. Here he describes how Martin Luther King would see today's America. Foremost he points out is that MLK would want to see justice not just as racial justice, but justice in a broader sense that says something about the dignity and value of human beings. And this means, says Lewis, the president getting away from advisers and polls, and talking to ordinary people. It means focussing on jobs, the unemployed and people facing foreclosure, and seniors struggling on limited incomes. He calls for a "freedom budget" that would pool resources for infrastructure and investments that would create a better environment for people to live in.

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Brooks describes the U.S. presidential campaigns of Republican Romney and Democrat Obama as very consequential but incredibly dull, an effort to get uninformed voters with a barrage of negative advertising. There is very little enthusiasm for either candidate in their parties and the only feeling motivating each party is that the other candidate and his policies would be a disaster. There is hardly any effort at intellectual innovation, bringing new ideas or thoughtful debate into the election campaign. With four months left before the presidential elections the situation appears likely to drag on in this way right into the final days, with each side running a well oiled media campaign around themes that cast the other side in a negative light.

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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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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....