Forest Jihad: Assessing the Evidence for “Popular Resistance Terrorism”

Despite increasing concern over the potential threat from “forest jihad,” there has been no systematic attempt to assess whether such attacks are in fact taking place. Drawing on principles from the geospatial profiling of terrorist events, fire-risk prediction data, and information on jihadist convictions, this article offers a thorough review of the evidence to address this question. The available information suggests that so far, jihadists have not attempted to attack North American or European wildlands by means of arson. Despite calls for “popular resistance terrorism” in the jihadist literature, and the apparently low costs associated with this type of attack, jihadists have so far shown little appetite for “forest jihad.”     

Humanitarian neophilia: the ‘innovation turn’ and its implications

This paper critically examines the ‘humanitarian innovation’ movement, arguing that it represents a departure from classical principles and the entry of a distinctive new ideology into the sector. Labelling this ‘humanitarian neophilia’, the paper argues that it has resonances of Barbrook and Cameron’s ‘Californian Ideology’, with its merging of New Left and New Right within the environs of Silicon Valley. Humanitarian neophilia, similarly, comes from a diverse ideological heritage, combining an optimistic faith in the possibilities of technology with a commitment to the power of markets. It both ‘understates the state’ and ‘overstates the object’, promoting a vision of self-reliant subjects rather than strong nation-states realising substantive socioeconomic rights.     

Why is the “KGB Bar” possible? Binary morality and its consequences

This article asks why a popular bar named after a criminal Soviet secret police organization has not provoked the outrage of the developed world's intellectual and artistic elites, who would surely condemn an SS Bar. It attributes this moral blindness to the Holocaust's centrality in Israeli, German, and American national discourse and the resultant binary morality that ascribes collective innocence to all Jews at all times and in all places and collective guilt to all Germans – and potentially to all non-Jews – at all times and in all places. The moral logic of the Holocaust thus transforms Jews into victims and non-Jews into victimizers; the moral logic and reality of the Gulag transform everybody into both victim and victimizer. The binary morality of the Holocaust insists that all human beings be heroes; the fuzzy morality of the Gulag recognizes that all humans are just humans constantly confronted by moral ambiguity. But because the Gulag's moral ambiguity concerns non-Jews and Jews, the Gulag undercuts binary morality. The Holocaust and the Gulag are not just incompatible moral tales; they are incompatible and intersecting moral tales. As a result, they cannot co-exist. We therefore fail to respond to the KGB Bar because to recognize the Gulag as a mass murder worthy of categorical moral condemnation would be to challenge the sacred status of the Holocaust. Ironically, the KGB Bar is possible precisely because an SS Bar is impossible.     

Reflections on “The Politics of Informality”: What We Know,How We Got There,and Where We Might Head Next

Building on the methodological and empirical contributions of the various authors in this special symposium, this concluding reflection acknowledges the important role that informality plays in urban and national politics in the global South, even as it proposes a range of alternative ways, this critical topic could and should be inserted into contemporary scholarship in comparative politics. It begins with a discussion of two decades of research on urbanization and economic globalization, thus introducing a wider set of disciplinary concerns than merely urban servicing into the study of informality, ranging from the transformation of property rights regimes in the context of ascendant neo-liberalization to the recent emergence of more decentralized political structures for claim-making and governance. The essay then suggests that greater historical and contextual specificity in the study of informality, along with the methodological innovations highlighted in the papers, will further help reveal the range of responses to informality seen across the different case studies. Specifically, it proposes that closer attention to divergent urban and national pathways of democratization, attention to institutional variations within and across democratic regimes, political party dynamics at the local and national level, and the existence of urban violence, among other factors, will help explain how and why bureaucrats and elected officials may choose to deal differently with the existence of informality. The essay concludes by arguing that informality should be considered as both a form of governance and a means of enacting citizenship. It thus asks scholars to question the longstanding conceptual dichotomies that permeate much of the literature on informality, including the stark conceptual divide between the formal and informal, and instead to recognize that complex, interactive, and iterative relationships between citizens and the state in the arena of informality are what drive urban servicing and sociopolitical change.     

The oecd’s discourse on fragile states: expertise and the normalisation of knowledge production

The concept of legitimacy has been highly influential in policy recommendations concerning state building in ‘fragile states’. Indeed, depending on how ‘legitimacy’ is conceived, the actions and practices of state builders can differ substantially. This article discusses what is at stake in the conceptualisation of ‘legitimacy’ by comparing the academic literature with the normative production of the oecd. Looking at two approaches to legitimacy – the institutionalist or neo-Weberian approach focusing on institutional reconstruction, and the social legitimacy approach emphasising the importance of social cohesion for successful state building – the article shows that both these conceptions are present in most reports, but also that the neo-Weberian approach tends to prevail over the social legitimacy perspective. Through a series of interviews with oecd officials and scholar-practitioners who have participated in the writing process of oecd reports, we hint, finally, at future research avenues on the social conditions of knowledge production and its normalisation.     

Identities in a ‘fragmegrated’ world: black cyber-communities and the French integration system

Constrained by racism and increasing white ownership of the music industry in the United States, African-American jazz drummer Kenny Clarke exited the New York jazz scene for Paris in 1956. Clarke's migration not only represented social freedom but also creative freedom. Through his mentorship of French artists and his work to universalize jazz beyond the authority of just African-American musicians, Clarke signified blackness and Europeaness. In the process of his migration, musicianship and mentorship, Clarke used jazz to meld African-American culture with the music, culture and socio-political concerns of European musicians and fans. This paper argues that even though he was not born in Europe or colonized by European countries, Kenny Clarke and other exiled African-American artists offer an alternative narrative to the negotiation between being black and European.     

“We Have Reconquered the Islands”: Figurations in Public Memories of Slavery and Colonialism in Denmark 1948–2012

The fact that Denmark was deeply engaged in the practices of the slave trade and slavery from the seventeenth century to 1848 often goes unnoticed—even in Denmark. For this reason, a number of Danish scholars and artists have characterized Danish ignorance of the colonial past as repression. This article demonstrates that the colonial past has in fact never been repressed, but has instead been subject to figurations, as theorized by Olick (2007). The initial experiences of colonialism have been screened at different points in time rendering the past in versions very far from the actual historical events themselves. Recently, new claims for reparations for slavery and colonialism in the former Danish West Indies have challenged the existing notions of the colonial past in Denmark. These claims have not resulted in an official Danish politics of regret (Olick 2007) as witnessed in other former colonial states. Whereas, a radical break away from the earlier conceptions of the colonial past is demanded, instead new figurations and renarrations have been used to try to incorporate the new challenges to the historical imaginary into the older layers of memory without radically breaking away from it, creating somewhat surprising results that questions the notions of a uniform global memory and understanding of historical injustices.     

‘Western Balkans’ as the New Balkans: Regional Names as Tools for Stigmatisation and Exclusion

The word ‘Balkans’ often functions as a stigma. Several authors have discussed the bloodbath during the wars in the former Yugoslavia with references to an alleged Balkan culture. Towards the end of the 1990s the term ‘Balkans’ entered the official vocabulary of the European Union, now with the prefix ‘Western’. ‘The Western Balkans’ became a common denominator for non-member states in south eastern Europe. A survey in 2011 in the ‘Western Balkans’ showed that those who live there to a large extent share this view: membership in Western organisations like the EU determines whether a country is ‘European’ or ‘Balkan’.     

War and state formation in Lebanon: can Tilly be applied to the developing world?

State formation in the developing world can be explained as growing centralisation and institutionalisation. To understand why some states struggle with state formation, or the processes of centralisation, the model provided by Charles Tilly, in his analysis of state formation in Western Europe, is applied to Lebanon, starting at the onset of the 1975 civil war and concluding with an analysis of the post-Syrian occupation environment. With the appropriate conditions it is possible to use Tilly’s model of war making and the state to measure state formation, or the lack thereof, in the developing world. Conclusively, in the case of Lebanon, it is evident that progress towards strong state formation has been made because of processes of war that are similar to those Tilly outlines in his historical analysis of Western Europe.     

“Neither angels,nor demons,but humans”: anti-essentialism and its ideological moments among the Russian Zionist intelligentsia

This article shows that anti-essentialism was a pivotal ideological feature of Russian Zionism – the idiom of Zionism that lay behind Russian Zionist periodicals such as Rassvet in Late Imperial Russia. For Russian Zionists, the Jewish nation was the social field that existed as a social fact. While Russian Zionists' concept of the Jewish nation was inevitably influenced by their political context, nonetheless, it was primarily a result of the convergence of the following two ideological movements. First, there emerged a sense that a socioeconomic foundation was crucial in forming a nation. The transformation of Jewish socioeconomic positions in Eastern Europe and Russia was the background of this consciousness. The second is the ideological claim that any collective entity or social field should be respected regardless of its merit and utility vis-à-vis others. More specifically, for Russian Zionists, the Jewish raison d'être was the simple existence of their own social field; they believed that no further definition was required. The emergence of this viewpoint can be understood as a reaction to the Zionists' perception of Jewish history where Jews pursued the recognition and validation of their place among non-Jews by virtue of their merit or utility vis-à-vis non-Jews.     

Hungary's “anti-capitalist” far-right: Jobbik and the Hungarian Guard

The study analyzed whether the dissolution of Yugoslavia and the establishment of succeeding mono-national states was the expression of “longing” of mass proportions on the part of the nationalities within respective federal units. Using the data from two pan-Yugoslav surveys from the period preceding the dissolution, results were obtained that indicated a very limited support for this hypothesis. More specifically, results indicated that support for emancipation was rather weak, among youth in 1986 and even among the adult population in 1990, although some significant mean differences between the federal units and between major nationalities within them were evident. Specifically, opinions favoring independence were detected among Kosovo Albanians and later among Slovenians in Slovenia. In addition, findings also indicated that those with higher socioeconomic status were not more inclined toward independence. Results thus pointed more towards the idea that the dissolution was indeed instigated by a small group of “political entrepreneurs” not captured by the survey data.     

“Communities of Practice” as an Analytical Construct: Implications for Theory and Practice

Abstract

The “community of practice” (CoP) has emerged as a potentially powerful unit of analysis linking the individual and the collective because it situates the role of learning, knowledge transfer, and participation among people as the central enterprise of collective action. The authors?uo; surface tensions and highlight unanswered questions regarding CoP theory, concluding that it relies on a largely normative and under-operationalized set of premises. Avenues for theory development and the empirical testing of assertions are provided.     

Re-Enchanting Terrorism: Jihadists as “Liminal Beings”

Religious terrorists have been the subject of much scholarly scrutiny. While such analyses have endeavored to elucidate the ideological logic and implications of religious terrorism, the transnational character of jihadists necessitates new ways of understanding this phenomenon. My article attempts to explain how jihadists can be defined as liminal beings who seek to re-enchant the world via their symbolic and performative features. Jihadists' strategically position themselves as ambiguous not only as a distinguishing device, but also to enhance their belief of a cosmic war on earth. Jihadists' use of symbolic imagery on the internet works within the ambit of a magical kind of panoptic power which seeks to both impress and terrify viewers.