Iran,the United States,and the War on Terrorism

For more than two decades the United States has considered Iran the world's leading country in sponsoring international terrorism. Shortly after the September 11 attacks the two nations worked together to defeat Al Qaeda and the Taliban. By late 2001, however, the old mistrust and suspicion had resurfaced. This article examines the brief period of cooperation between Washington and Tehran in the war on terrorism. The following sections analyze the failed attempt to smuggle Iranian weapons to the Palestinian Authority (the so-called Karine-A affair), the designation of Iran as part of global axis of evil, and the Enhanced Border Security and Visa Entry Reform Act of 2002. Despite strong disagreement on how to define and fight terrorism, the study argues, Iranian and American interests are not mutually exclusive. There are certain areas where the two sides can work together.     

Terrorism: The view from Taiwan

Abstract

Pointing out that the circumstances as regards terrorism in Taiwan are far different from those prevailing in, say, Israel or Italy, the authors describe the conditions that have faced the ROC since 1949, the beleaguered fortress mentality, the emergency legislation, and the anti‐terrorist measures, including restrictions on political and civil rights, taken in what may be called a period of protracted crisis. In the authors’ view, the goal of a fundamentally democratic political system will depend to a great extent on outside forces and influences.     

Poverty,Ideology and Terrorism: The STAM Bond

This article focuses on the role of ideology in the decision of people who are not from societies’ worst-off socioeconomic groups to join a left-wing terrorist organization. Taking up the sociological perspective of Max Weber, Clifford Geertz, and Raymond Boudon, the author introduces the concept of the “terrorist of the first hour” and considers ideology as a type of social bond. The concept of ideology is here broken down into four dimensions: Social, Temporal, Affective, and Moral (STAM bond). This article also presents data on the ages, sex, educational level, and occupation of the Italian people arrested (2,730) or convicted (528) for crimes of terrorism from 1970 to 2011. Data on Italian terrorists were provided by the General Department of Prisoners of the Ministry of Justice. ¹ 1. The research was conducted between February and July 2011. The author wishes to sincerely thank Sebastiano Ardita—the Director of the General Department of Prisoners of the Ministry of Justice—who gave authorization to collect data on Italian people arrested or convicted of terrorism of which only the Ministry of Justice is in possession. This article considered only data regarding terrorists working to subvert internal order. The articles of the Italian Penal Code regarding “internal” terrorism are articles 270, 270 bis, and 306, and since 2001 further articles have been introduced in order to combat international terrorism.      

Terrorism Where Terror Is Not: Australian and New Zealand Terrorism Compared

Despite many commonalities in national security priorities, Australia and New Zealand approach the threat of terrorism quite differently. Both had twentieth-century manifestations of domestic terrorism which were generally downplayed. The emergence of jihadist-inspired threats globally have affected Australia much more than New Zealand, and Australian counterterrorism strategy has developed significantly since 9/11. New Zealand has watched global events so far untouched by any jihadist threat, and has implemented few effective counterterrorism measures. The reasons for the differing experience, it is contended here, are the varying historical perceptions of threat, and consequent differing approaches each country has taken to mitigate perceived threat.     

How Terrorism Ceases: The Tupamaros in Uruguay

In order to understand how the Tupamaros ended it is necessary to give an overview of Uruguay's situation in the 1950s and 1960s and explain why in this relatively rich South American country an urban guerilla group developed. The first section presents the topographical, historical, socio-political and ideological context in which the Tupamaros emerged. The following sections describe the violent organization's “career” and point out some of its structural traits such as ideology, strategy and tactics, support milieu and interaction dynamics. As to the end of the guerilla group, first the question is discussed whether a pacific outcome of the conflict by negotiations would have been possible. Then the reasons for the rapid and total military defeat of the insurgents are analyzed as well as the long-term consequences of their organization's destruction.     

Terrorism: The Dark Side of Social Entrepreneurship

The view of terrorists as entrepreneurs is not new. Yet, unlike traditional entrepreneurs, they are not motivated by profits. This article argues that terrorists are social entrepreneurs. They are motivated primarily by social returns. Furthermore, their main output is a public good due to its non-rival and non-excludable properties. Using social entrepreneurship theories, this article presents an alternative view of the incentives behind the formation of terrorist organizations. It concludes with a discussion of policy implications of this framework for combating terrorism.     

Unpacking the Social Origins of Terrorism: The Role of Women's Empowerment in Reducing Terrorism

The author's prior cross-national research found a negative relationship between the percent of the workforce that is female and terrorism. One explanation of this finding suggests that women are violence-averse and work to mitigate acts of political violence. Alternatively, women in the workforce may simply proxy for an economy with robust employment with fewer grievances or proxy for modernizing forces (e.g., democracy, secularism) that moderate traditionalism. The author examines the relationship between women in the workforce and terrorism and finds that while modernization factors are important, terrorism is nonetheless explained by the unique nonviolent influences of women in public society.     

The Enigma of Lone Wolf Terrorism: An Assessment

Lone wolf terrorism remains an ambiguous and enigmatic phenomenon. The boundaries of lone wolf terrorism are fuzzy and arbitrary. This article aims to define and analyze the main features and patterns of lone wolf terrorism in fifteen countries. Lone wolf terrorism is shown to be more prevalent in the United States than in the other countries under study. The cross-national analysis suggests that in the United States lone wolf terrorism has increased markedly during the past three decades; a similar increase does not appear to have occurred in the other countries under study. The numbers of casualties resulting from lone wolf terrorism have been relatively limited, and there is no evidence that the lethality of lone wolf terrorism is on the increase. The rates of psychological disturbance and social ineptitude are found to be relatively high among lone wolf terrorists. Lone wolf terrorists tend to create their own ideologies that combine personal frustrations and aversion with broader political, social, or religious aims. In this process, many lone wolf terrorists draw on the communities of belief and ideologies of validation generated and transmitted by extremist movements.     

The Making of a Martyr: Chechen Suicide Terrorism

Beginning in June of 2000 Chechen terrorists have carried out twenty-eight acts of suicide terrorism acts including two mass hostage taking operations combined with suicide terrorism (Beslan and Nord Ost). This paper reports the findings from psychological autopsies (interviews with close family members and friends) of thirty-four (out of 112 total) of these human bombers as well as augmenting them with material from hostage interviews from Beslan and Nord-Ost. The authors analyze the phenomena on the levels of the organization, individual, society and in terms of ideology and compare findings from other arenas also involving suicide terrorism. The main findings are that a lethal mix occurs when individuals in Chechnya are vulnerable to self recruitment into suicide terrorism due to traumatic experiences and feeling a duty to revenge and this vulnerability is combined with exposure to groups that recruit and equip suicide terrorists with both an ideology and the means to explode themselves. The ideology supporting Chechen suicide terrorism is very similar to the global jihadist ideology but remains more nationalist in its goals. It functions for the bombers much like short lived psychological first aid—answering their posttraumatic concerns in a way that shortly leads to their deaths. Unlike the Palestinian case, there is little social support for suicide terrorism in Chechnya.     

The Dark Matter of Terrorism

The consequences of states’ reactions to terrorist attacks can far outweigh the effects of the attacks themselves. Yet risk analysis, widely accepted as the proper analytical basis for assessing terrorist threats, largely ignores the consequences from potential reactions to attacks. It also generally fails to consider how the anticipation of these reactions may influence terrorists’ attack preferences. Policymakers should therefore be wary of the limitations of risk analysis as currently practiced. Further, states should strive to avoid reactions to attacks that unwittingly further their adversaries’ agendas, a goal that may be aided by strengthening public resilience to terrorism.     

Religious Basis for Islamic Terrorism: The Quran and Its Interpretations

Extreme religious interpretations of the Quran and the movement of Islamic Revivalism influence the emergence and progression of violent Jihad in contemporary times. Islamic “terrorists” are able to legitimize their movement as an act of violent Jihad permitted by the Quran essentially because of religious sanctions that permit the use of violence as an act of defense and to preserve the will of God in Islamic communities. The Quran systematizes this use and relates it to other aspects of the Shariat through its discourse on revivalism. Based on the Quranic principle of ijtihad, terrorists emphasize the Quran's tenets on violence and revivalism in their religious interpretations and present it as a legitimate premise for the use of excessive aggression. According to ijtihad Muslims can interpret and determine the extent of their Islamic practices individually as long as these are directed toward ensuring the will of God in an Islamic community. Thus terrorists use ijtihad to emphasize Quranic clauses that sanction the use of violent Jihad as a method ordained by God to preserve the Shariat in an Islamic community. The manner in which terrorists use ijtihad to contextualize geopolitical factors as a cause for violent Jihad is determined by their extreme interpretations of the Quran. These interpretations also determine the extent of violence used in a Jihad for religious amelioration. The religious legitimacy of this violence prevails until the cause and course of violent Jihad correlates with the Quran's discourse on violence and revivalism. In contemporary times an extreme interpretation of the movement of Revivalism ¹ 1. Refers to the contemporary movement of Islamic Revivalism. that is inspired by “revivalism” also provides an organized premise for Islamic terrorism. When implemented, this causes variations within specific geopolitical conditions and in different Jihadi groups. However a common understanding of religious doctrines determines the extent of Revivalism in Islamic communities because this movement relies heavily on the Quranic discourse for its existence. Thus, the religious basis for Islamic terrorism is primarily found when extreme interpretations of the Quran's tenets on violence and revivalism are directed toward obtaining an equally radical version of Revivalism in specific geopolitical conditions. In this manner, extreme Quranic and Revivalist interpretations ensure the ideological persistence of Islamic terrorism as a religious effort to preserve the will of God in an Islamic community. The aim of this article is to show the manner in which religion can cause the emergence of Islamic violence as it is known today. The discourse on Islamic violence and counterterrorism needs to be urgently studied given the numerous instances of violent Jihad in contemporary times. Many writings on Islamic violence and statements released after an act of Islamic violence allude to the impact of religion on violent Jihad, but they rarely explore it or present a premise for its existence. This exploration will be conducted based on research of the author's on the Kashmir crisis and the insurgency in it. Thus, examples from insurgency in Kashmir will be used on occasion to illustratively develop this argument. In his book The Clash of Civilizations, Samuel Huntington states that a theory must be causal and simple. Using the words of Thomas Kuhn, he explains that “to be accepted as a paradigm [it] must seem better than its competitors but it need not, and in fact never does, explain all the facts with which it can be confronted.” ² 2. Samuel Huntington, Clash of Civilizations and the Remaking of the World Order (New Delhi: Penguin Books India, 1996), p. 30. Furthering such simplicity and exploration, will be the central effort of this discourse. The sources for this exploration will be mainly derived from theoretical and practical understandings of terrorism, Islamic religion and theology, and the movement of Islamic Revivalism. A comparison between Islam and other religions will not be presented when evaluating the impact of Islam on violent Jihad. It will essentially present religious premises for violent Jihad from a Muslim rather than non-Muslim or “Western” perspective; although it is accepted that parallels in the understanding of “violence” do exist in the Muslim and non-Muslim world. Non-Muslim perspectives on violence and terrorism are relevant and known to the author. However a perpetual emphasis on these factors or a failure to acknowledge them limits the scope of the study of Islamic terrorism itself. The aim will be to present an Islamic perspective on violent Jihad. Then, it is accepted that a complex interplay between religious understandings and geopolitical events influence the emergence of Islamic violence in contemporary times. Thereafter, it must be stated that extreme psychological and sociological factors intrinsic to the Jihadis influence the religious choices that cause violent Jihad. An analysis of these factors is outside the realm of this discourse, which remains political in its scope. Further, on occasion a lack of empirical data and non-circumstantial evidence is encountered to substantiate some contentions mentioned ahead. As it has been suggested previously ³ 3. Nancy C. Biggo, The Rationality of the Use of Terrorism by Secular and Religious Groups available at (http://www.dissertations.com), 2002. this is mainly because there is a dearth of such data and reliable evidence pertaining to religious terrorism. At certain points, it becomes difficult to validate external opinions mainly because of the right to individual interpretations vested by the Quran in all Muslims. The validity of these opinions is vested in the fact that they are taken from informed Muslims who practice moderate and radical interpretations of Islam. Any reader may be expected to believe that any kind of terrorism is unjustifiable. However, in order to address these movements effectively, they must be studied from all possible dimensions and especially from the cultural contexts from which they arise.     

Religious Terrorism,the Media,and International Islamization Terrorism: Justifying the Unjustifiable

This study examines the relationship between the Hizbullah and Islamic Brotherhood organizations, the media, and the hypothesized outcomes of their symbiotic relationship, International Islamization Terrorism. It revisits the effects of the media on the propensity of Muslim zealots for conflict and terrorism by sampling 2,619 individuals in 8 European Union countries, and empowers the field with some foundations for Islamist violence.‐