June 5, 2017 is the fiftieth anniversary of the 1967 Arab-Israeli war, which culminated in the Israeli military occupation of the West Bank, East Jerusalem, the Gaza Strip and the Golan Heights, among other transformations of regional politics. The post-1967 occupation and its consequences continue to structure the mainstream conversation about resolving the conflict between Israel the Palestinians, and those between Israel and other Arab states, even as scholarship increasingly poses the occupation as part of a longer-term and more multi-faceted question of Palestine. We asked several specialists to reflect on the past, present and future of the question of Palestine at this historical juncture.

On May 23, 1997, Mohammad Khatami, who had spent most of the 1990s as head of the National Library, defeated Ali Akbar Nateq Nouri, the speaker of Parliament, to become president of the Islamic Republic of Iran. The election was a turning point in post-revolutionary history—the underdog beat the preferred candidate of Ayatollah Ali Khamenei, successor to Ayatollah Ruhollah Khomeini as Leader of the Islamic Revolution (rahbar), with roughly 20 million votes or 70 percent of the total. Twenty years later, the incumbent president Hassan Rouhani drew parallels between that historic event and his own reelection bid, casting himself as the underdog this time and his main challenger, Ebrahim Raisi, as the man backed by the establishment.

By the end of his first few weeks in office, President Donald Trump had managed to rile up most everyone in the country who was not agitated already. Of the many unsettling Trump initiatives, one of the most contentious has been his effort to make good on campaign promises of “extreme vetting” of immigrants and visitors from abroad, particularly those from Muslim-majority countries. When he first tried it, in late January, immigration lawyers and protesters turned US airports into hives of resistance, helping affected travelers navigate the new barriers to their entry.

On March 6, 2017, hundreds of local residents took to the streets of towns and cities in Upper Egypt and the Nile Delta after the Ministry of Supply cut their daily ration of subsidized baladi bread. By the following day, thousands were protesting in 17 districts across the country. In Alexandria, protestors blockaded a main road at the entrance of a major port for over four hours, while residents in the working class Giza suburb of Imbaba blocked the airport road. Elsewhere, women in the Nile Delta city of Dissuq staged a noisy sit-in on the tracks of the local train station, where they chanted, “One, two, where is the bread?” and called for the overthrow of President Abdel Fattah El-Sisi’s government.

The epic blunder of the military coup attempt on July 15 has sent Turkey into a tailspin. President Recep Tayyip Erdoğan, the prime minister and cabinet, the parliament, the top military brass, the intelligence community and the police all became aware of the plot at the same time as ordinary Turkish citizens—after it got underway. The president and his team have conceded a massive intelligence failure. Unable to reach the head of the armed forces or the chief of the National Intelligence Agency, Turkey’s political leaders were spared death or arrest thanks purely to the gross incompetence of the would-be coup makers.

An authoritarian regime may be unpopular, even loathed, but at least it has rules. The rules may bear little resemblance to the law, but relations between state officials and society come to have a predictable rhythm. People understand where the red lines are, and they can choose to stay within them or to step across. Egypt does not work this way under the field marshal who became president, ‘Abd al-Fattah al-Sisi.

The decision to outlaw the northern wing of the Islamic Movement in Israel was announced by Benjamin Netanyahu’s government on November 17, 2015, days after attacks claimed by the Islamic State in Iraq and Syria, or ISIS, left 130 dead in Paris. Although the ban had been long in the making, the timing was patently opportunistic, with Netanyahu even comparing Israel’s Islamic Movement to ISIS. It is still unclear how the Israeli intelligence services and police will enforce the ban, given that the group has thousands of paid-up members among Israel’s large Palestinian minority, and ties to welfare associations and charities in Palestinian communities across Israel.

Umm Anas’ four-room apartment rings with the muffled laughter of children told to hush. Her six sons and daughters and four neighborhood children huddle around a tiny, rickety television in the otherwise unfurnished living room. Arabic-dubbed episodes of the “How to Train Your Dragon” television series play in the background while the little boys chase each other around the room with plastic toy guns. Umm Anas’ two-year old daughter clings to her mother’s skirts and watches as humanitarian workers survey the broken doors with no locks and the jagged remnants of windowpanes. The toilet behind the house is open to the rest of the complex, and the family’s water tank allows them only 20 gallons per week for seven people.

Since the 2011 Arab uprisings gave way to the dreadful combination of civil war and terrorism that has spread from Syria to Libya and Yemen, analysts and political actors from both the Arab world and West have felt an acute need for at least one success story in the region. Tunisia has provided such a tale—despite suffering two lethal terror attacks on its soil so far in 2015, the second being the killing of 38 tourists at a seaside resort in Sousse on June 26.

Sa‘id has always loved swimming. When he was little, he spent summer afternoons with his friends on the banks of Syria’s Barada River. When the river level started to drop, in the mid-1990s, he went to a swimming pool newly opened in the nearby village of Basima. The pool belongs to the Abu al-Nour Foundation, an Islamic organization based in the capital of Damascus, where thousands of students come from across the world to train as imams. Within a few months of his first visit to the pool, Sa‘id had started attending the twice-weekly lectures delivered by the grand mufti of Syria and founder of Abu al-Nour, the Sufi sheikh Ahmad Kuftaro.

The beheading of 21 Egyptian Copts working in Libya, as shown in video footage released by the Islamic State on February 12, 2015, made headlines across the world. The story was variously framed as one more vicious murder of Middle Eastern Christians by militant Islamists, one more index of chaos in post-Qaddafi Libya and one more opportunity for an Arab state, in this case Egypt, to enlist in the latest phase of the war on terror. What was left unaddressed was the deep and long-standing enmeshment of the Libyan and Egyptian economies, embodied in the tens of thousands of Egyptian workers who remain in Libya despite the civil war raging there.