A psycho‐political profile of party activists and left‐wing and right‐wing extremists

Previous studies comparing ideological groups have been restricted to tests of between‐group differences in the means of relevant political psychological variables, thereby neglecting group differences in the variances, meanings and nomological networks of the tested variables. A first exploratory study used data from the European Social Survey (N = 7,314) comparing groups of political party members on the basis of their scores on a self‐placement left–right scale. The second study (N = 69) constituted an in‐depth test for the presence of differences between samples of political activists of moderate parties, communists, anarchists and right‐wing extremists. The results revealed that there is a fair amount of heterogeneity within left‐wing and right‐wing extremists, indicating a substantial amount of within‐group variance of social attitudes, values and prejudice. Moreover, the extremist ideologies are best approached as distinct ideologies that cannot be reduced to extreme versions of moderate ideology, and differences in the meanings and nomological networks of the various extremist ideologies were also obtained. It is erroneous to consider members of extremist groups as being ‘all alike’. The findings obtained from samples of political moderates are not a particularly solid basis for theories about extremism.     

The ontological politics of (in-)equality: a new research approach for post-development

This article aims to add a new line of research to the post-development school of thought. Drawing on the many evident yet rarely noticed parallels between post-development and (post-)anarchism, I develop an understanding of ‘anarchistic post-development’ as a politics based on what French philosopher Jacques Rancière calls ‘the presupposition of equality’. I further connect this with Arturo Escobar and Marisol De la Cadena’s concept of political ontology, suggesting that we can make sense of and analyse both contemporary ‘Development’ projects as well as anarchistic post-developmental ‘alternatives to Development’ through the lens of what I call ‘the ontological politics of (in-)equality’. To substantiate my points, I will draw on the recent case of a Mâori tribe who won a historical legal battle to declare the Whanganui River a living entity.     

Human rights and the fight against terrorism in Northern Ireland

After a discussion of the United Kingdom's responsibilities under the European Convention of Human Rights and the political background to the re‐emergence in 1968–69 of terrorism and the stationing of British troops in the Province, the article analyses those human rights issues which derive from the way the fight against terrorism has been conducted over the past 20 years. The issues discussed are, deaths resulting from the actions of the security forces, complaints of ill‐treatment by the police during interrogation, the detentioning of terrorist suspects, the use of exclusion orders to deport from the United Kingdom to Northern Ireland persons formerly resident in that Province, the use of juryless courts (Diplock Courts) for terrorist and other offences, and the banning of political organizations.     

A Review of: “Brynjar Lia. Architect of Global Jihad: The life of Al-Qaida Strategist Abu Mus'ab al-Suri.”

During the quarter century before the First World War, anarchist terrorism was often blamed on the impact of anarchist agitators on naïve immigrants. This article seeks to investigate the truth of this claim, focusing particularly on Italian emigrants, but also looking at some examples of Spanish, French, and Russian emigrants. My conclusion is that, with a few exceptions, radicals emigrated, but emigration did not create radical terrorists. A particularly good example of this can be found by examining the large Italian emigration to Argentina. At most, the emigrant experience may have heightened a pre-existing radicalism or given more precise configuration to its violent expression.     

Why revolution ain’t easy: violating norms,re‐socializing society

Society is not only structured by major hierarchical institutions, but also by the unwritten rules, called norms, that govern the practice of daily life within those institutions. Peoples’ unreflective observance of these norms helps to perpetuate inequality and domination in society. Norms are transmitted through a process of socialization, by which every member of society is subtly trained to appreciate and follow these norms. While disobeying norms, or deviance, is possible, it is also fraught with problems and challenges. Ultimately, many things prevent the creation of new, anarchistic norms. Still, even with formidable obstacles in their path, anarchists have attempted to re‐socialize themselves and others in order to adhere to more egalitarian, horizontal, and cooperative norms.     

Mystical Anarchism

Abstract

This essay explores the philosophical significance of the history of mystical anarchism for contemporary ethics and politics. It examines the complex relationship between religion and politics, and elaborates the thesis that many of our contemporary political concepts are secularized theological concepts. After a critical discussion of Carl Schmitt's theory of sovereignty and John Gray's critique of liberal humanism, it examines the anarchist practices of medieval mystics such as Marguerite Porete and the heresy of the Movement of the Free Spirit, and contrasts this mystical anarchist tradition with more recent forms of anarchism, such as Raoul Vaneigem's Situationism.

Retrieving the mystical anarchist tradition might help us rethink the relationship between religion and politics and suggest ethically grounded forms of anarchism that avoid violence or abstraction.     

The Secret Agent,International Policing,and Anarchist Terrorism: 1900–1914

An unprecedented expansion of global anti-terrorist policing took place after 1900, although the security forces projected outside their borders by Russia, Italy, Germany, Austria-Hungary, Spain, and Argentina displayed an enormous diversity in size and effectiveness. Crucial to successful policing was how these countries improved their intelligence through recruiting and handling informers, maintained secrecy and good relations with local police, and handled the media. The British approach to anarchist control was arguably the most successful. Italian international policing was the most far-reaching, while the United States long remained the world's most under-policed large country. On examination, the view that anti-anarchist policing was a case of conservative imperial regimes versus the Western democracies loses validity. During this period, a general trend saw the transfer of anarchist surveillance from the hands of diplomats into those of interior ministry officials and the police, all in the name of greater centralization, professionalization, and efficiency.     

“Dynamite bombs of New York manufacture”: the terrorist perspective in the Stevensons,Greer and James

This article examines the first three literary reactions to Fenian terrorism: Robert Louis Stevenson and Fanny van de Grift Stevenson’s co-written novel, The Dynamiter (1885); Tom Greer’s A Modern Daedalus (1885) and Henry James’ The Princess Casamassima (1886). Although these works approach terrorism from different angles, they set the pattern for subsequent treatments that will “give primary voice to the perspective of the terrorist”. “Zero”, the hapless bomb-makers in The Dynamiter, is a surprisingly urbane, sympathetic figure; Greer illustrates both the necessity and the moral quandaries of terrorism and James shows considerable sympathy for anarchism’s causes, even though terrorism threatens high art and culture. I also hope to show that fiction can provide excellent source material for studying the cultural imaginary of terrorism and, by extension, make a bid for the inclusion of literature scholars under the umbrella of Critical Terrorism Studies.