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Extremism, environment, and new security dynamics: Strife in conversation with RUSI Director, Dr. Karin von Hippel

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Interviewed by: Harris Kuemmerle

Yazidi_refugees
Yazidi refugees in Northern Syria. Source: Wikimedia

Harris Kuemmerle – Where do you see climate change fitting within the wider European security dynamic moving forward? Do you feel that European policy makers adequately appreciate the security risks of climate change? Or is it still seen as somewhat of a secondary security issue?

Karin von Hippel – I think we all need to focus much more on the longer term security impacts of climate change. For example, many scientists have argued that the drought in Syria, which began in 2006, contributed to the civil war as it forced many people (notably farmers) to move to urban areas. We need to prepare for similar challenges in the future, especially in parts of the Middle East and Africa, where scarce resources will cause more people to compete, which in turn, will lead to more conflict.

I cannot say for certain if the Europeans appreciate this more or less than others. While it is common to discuss the threat posed by climate change, I’m not sure we are all doing as much as we can today to prepare for different scenarios tomorrow. That really is the crux of the issue. At RUSI, we are establishing a Futures Programme, looking at issues such as migration, robotics, space, climate change, conflict, etc and where and how they may intersect over the next 15 to 20 years, and what this will mean for our common security. Governments, multilateral institutions, academia and the private sector need new tools to anticipate and plan for such uncertainty.

HK – Is it fair to say then that environmental issues haven’t quite internalised themselves within the primary security paradigms and agendas?

KvH – That’s an interesting question. In the United States the military and intelligence communities are very forward leaning in this space. By contrast, the rest of the U.S. government may be lagging, primarily because so many officials end up being consumed by the crises of the moment and have very little spare time to focus on future threats

HK – The integration of coal markets was one of the founding elements of the European project. With that being said, do you feel that increased energy interdependence among member states has the potential to again be a key driver of European integration moving forward? Or could energy instead serve as a driver of disintegration?

KvH – I think that energy issues in Europe have indeed led to some challenges. For example, some countries have a closer relationship with Moscow, and need to rely on Russian oil; and that has made it very difficult within Europe to have unity over issues such as the Ukraine crisis. Honestly, I don’t see energy interdependence operating as an integrating factor within Europe in the near future. Indeed, energy may be more likely to lead to fracturing because of the reliance of some countries on Russian oil supplies.

HK – How would you define the term radicalisation with regards to people joining terrorist or other extremist groups?

KvH – That’s a good question, and it’s similar with the term “fundamentalist”. The way we [at RUSI], and researchers like myself look at it is by asking whether or not such extreme views lead to violence. You could be radical and fundamental in your beliefs, but if you are not going to channel your radical beliefs into violence (especially violence against civilians) then it’s not a security issue. If you are going to use violence as a tool to try to impose your belief system, then radicalism or fundamentalism is a problem.

Ultimately (provided such groups are not violent) people have a right to their beliefs. We may not agree but freedom of expression is a fundamental tenet of any democracy. This doesn’t mean we should be ignoring extremist, non-violent groups – and in fact – we should be thinking of ways of keeping communication channels open with such groups as they may have individuals who decide to leave precisely because such groups are not violent. Hence communication could help security and other officials identify potential terrorists-in-the-making. The challenge is that these relationships are hard to establish because many extremist groups (on the left or right) often do not trust the authorities or outsiders.

HK – What would you suggest have been the greatest strengths and weakness of current US policy with regards to counter terrorism and counter extremism? Why?

KvH – I think everyone is struggling with understanding what radicalises people, especially with ISIL, which is very different from previous terrorist groups. The numbers of people joining ISIL are much higher than those joining groups like al-Qaeda or al-Shabaab. In the past few years, between 1,500 and 2,000 people a month have travelled to join ISIL. In recent months, these numbers have been reduced significantly, to around 200 a month; though that is still way higher than those joining al-Qaeda or al-Shabaab. There is definitely something else going on with ISIL, be it the so-called Caliphate or the extreme violence they employ – we don’t really understand the appeal of ISIL as well as we should. As a result we are making too many untested assumptions, and throwing a whole lot of money on those assumptions. I’m afraid we still need to do more research to understand this issue better.

Ultimately radicalisation is very location-specific, each recruit will have a very specific set of reasons to join, based on local grievances. Recruits from Iraq, Minneapolis, or Birmingham will all have distinct motivations. So you really need to understand what is happening in these particular areas, in addition to understanding the global appeal of these organisations.

HK – Are there other cases of past or present radicalisation that we can draw upon to help tackle groups like ISIS? For example, the case of gang membership in urban areas?

KvH – Yes, these issues are definitely comparable. I was recently at a conference speaking with Gary Slutkin, the founder of Cure Violence, an organisation that has done some great work in reducing gang violence all over the world (it was launched in Chicago, but has since spread globally because their methodology works). They employ interruptors and former gang members to play a role in preventing violence. They borrow a methodology used by health workers to stop the spread of pandemics. So there are definitely successes out there, and techniques which one can borrow from adjacent fields, provided you are able to tweak it to make it work for your purposes.

HK – Given the importance of an enabling environment in facilitating radicalisation, in your opinion, what would be the best way to prevent such an enabling environment in Syria or other such parts of the world?

KvH –ISIL emerged from the civil war in Syria, I think a more robust U.S. approach to Syria would have helped prevent the country deteriorating as much as it has. I understand why President Obama did not want to do more than he was doing, as he was worried about the unintended consequences, as we saw in Libya. On the other hand, I think the U.S. government by 2014 knew many more Syrians than it did Libyans, and it had lots of relationships with people on the ground, through training programmes and other non-lethal support to opposition activists. Had the US bombed around the time the red lines were crossed, I think it would have made a big difference and ISIL would not have been able to capitalise on the space as they did. Though this is of course all conjecture and impossible to prove, it’s just my personal belief.

ISIL has been able to thrive in Syria primarily because they are experts at filling power vacuums and taking advantage of chaotic situations. ISIL’s territorial holdings have changed frequently since 2014 and they have been in sporadic conflict with a range of militias, including opposition fighters, the Kurds, aL-Qaeda, Hezbollah, the Syrian regime, and recently the Russians. Unfortunately, the longer Western powers essentially watch from the sidelines, with minimal assistance, the worse it’s going to get.

HK – In your experience, do you think gender is a concept that is understood and engaged enough in counterterrorism policy and practice? Can you offer an example to highlight this?

KvH – Women play a role in preventing family members from being radicalised. They also can play a negative role and contribute to radicalisation of friends and family members. The interesting thing about ISIL is that more women are joining ISIL than have joined other groups in the past, and we are doing research to try to understand this issue and ultimately understand the way women perceive the phenomenon.

HK – Finally, in your calculations, would a British exit from the EU have a net positive or negative impact on British and European Security?

KvH – We have been looking at the security implications of Brexit at RUSI, and from this perspective, it makes more sense for Britain to remain (e.g., to enhance/build on the common arrest warrant, sharing of intelligence, etc), but at RUSI we do not take a corporate position on Brexit.

 

 

Dr Karin von Hippel became Director-General of the Royal United Services Institute (RUSI) on 30 November 2015. Karin von Hippel joined RUSI after recently serving as Chief of Staff to General John Allen, Special Presidential Envoy for the Global Coalition to Counter-ISIL. Karin has also worked as a Deputy Assistant Secretary in the Bureau of Conflict and Stabilization Operations and as a Senior Adviser in the Bureau of Counterterrorism at the US Department of State. Prior to that, she worked at the Center for Strategic and International Studies in Washington, DC and at the Centre for Defence Studies at King’s College London. She has also worked for the United Nations and the European Union in Somalia and Kosovo.

Harris Kuemmerle is a doctoral researcher in the Department of War Studies and the Department of Geography at King’s College London. His research focuses on the intra and inter-state hydropolitics of the Indus River. Twitter: @HarrisKuemmerle

Does Malaysia have concrete counterterrorism strategies to mitigate potential terrorist attacks?

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By: Munira Mustaffa

Unit_Tindak_Khas_of_PGK_on_CT's_drill
The Royal Malaysia Police (PDRM) Special Operations Command unit undergoing a tactical counterterrorism training. Source: Wikimedia

While Indonesia successfully demonstrated remarkable resilience with her defiant cry of “Kami tidak takut” (“We are not intimidated”) on social media after the January 2016 attack,[1] there are some uncertainties that the same level of fortitude can be witnessed in Malaysia should a Daesh-inspired attack happen.[2] This raises some pressing debates about Malaysia’s existing counterterrorism policies and resilience strategies.

It is already known that Daesh has issued warnings that they had planned attacks on Westerners in Kuala Lumpur.[3] To date, there has been one attempt by local Daesh’s sympathisers which was successfully disrupted by members of the Royal Malaysia Police (RMP) in January.[4] Last month, in the latest government crackdown on local terror cells, over 100 individuals were detained for suspected involvement with the core Daesh militancy.[5] In previous arrests since 2013, many of them were reportedly first-time offenders who were radicalised online.[6]

However, capturing ringleaders or copycats do not guarantee our safety or guarantees against terrorist attacks. If anything, as demonstrated by open source media, the fact that Daesh as an organisation is weakening does not mean that it will not influence groups abroad.[7] Daesh supporters may be even more determined to intensify their overseas strategies.[8]

The probability that Kuala Lumpur could be the next target is rather sobering.[9] Filled with complex and multi-ethnic communities, along with abundant international visitors, countless international corporates and multi-national companies centred around an urban hub, one could argue that these factors make Kuala Lumpur a high-value target. Moreover, Putrajaya is currently being encumbered by grand corruption controversies involving the country’s sovereign wealth that could erode its “moderate Islam” image and status as the custodian of Malaysia Muslims’ religious interests.[10] The fact that Kuala Lumpur is highly populated by a large percentage of Muslims who Daesh sympathisers might consider as takfiri could be a potential concern.[11]

The Malaysia experience

Malaysia is no stranger to asymmetric warfare. Much of Malaysia’s experience and formation of current antiterrorism laws and legislation are legacies of the days of Malayan insurgencies. Post-insurgency, homegrown radical militant groups began to surface in the late 1960s, slowly evolving into today’s mujahideen extremists who are enjoying a revival and enthusiastically responding to the rallying call for global Muslim solidarity.[12] Although not all of them agree with Daesh’s brand of violence, one thing is clear: Daesh does make a convenient vehicle for them to realise their Daulah Islamiyah (Islamic State) ambitions in this region that imposes stricter Islamic interpretation of the law and way of life.[13]

Malaysia’s current counterterrorism (CT) measures

On the morning of November 26, 2014, Prime Minister Najib Razak tabled a white paper in Parliament entitled, “Towards countering threats posed by Islamic State Militant Group”.[14] Delivered entirely in Malay, Najib condemned the violence propagated by Daesh, encouraged support from the public to reject extremist ideas, and promised to increase efforts in reducing the threat of terrorism.[15]

It has been a little over a year since the submission of the white paper, which is available only in scanned copy online (and difficult to find).[16] Upon review, what was striking about the concluding remarks in the document was that the only solution proposed was to further stiffen existing anti-terror laws. These included the Security Offences (Special Measures Act) (SOSMA), Prevention of Crime Act (POCA) and the Penal Code. No other policy recommendations were provided to substantially elevate the current threat. This is worrying, considering the questionable way Malaysia’s anti-terror laws and legislation could be enforced and regulated.

For instance, in the past, opposition activists of the incumbent government have been arrested under the Internal Security Act (ISA) that was originally intended as a preventive measure against communist threats that no longer exist.[17] When the Prevention of Terrorism Act (POTA) 2015 was introduced as a response to the emerging Daesh threats, there were serious and justifiable concerns that it was just “a reincarnation of the ISA”.[18] Furthermore, the Communications and Multimedia Ministry recently submitted a proposal to the Attorney General for legal amendments to be made on the Communications and Multimedia Act 1998. If passed, this new law will require the registration of political blogs and online news portals with the government as an effort to counter “defamatory news” and “inflammatory opinions”.[19] Antithetical to the current administration’s previous pledge in 2012 to repeal the Sedition Act for more freedom of expression,[20] this proposal is a grim reminder how freedom of speech and Internet freedom in the country are being tightly scrutinised and regulated.[21]

Absence of robust policy framework and lack of public engagement

If we are to believe that the Najib administration is serious about mitigating terror threats at domestic level, then some further research, serious reassessments and critical revisions should be carried out to improve current policies. Information should be available in an efficiently accessible form that can be promptly found and used to maintain public interest, and keep them in the loop. As it stands, apart from the crackdowns, arrests and promises to tighten the law, it is difficult for the rakyat to gauge if other preventive measures have been implemented.[22] This lack of transparency and accountability in leadership creates unnecessary political vulnerabilities and heightens anxiety.

Dissidents would argue that the current administration benefits from the rakyat’s ignorance because the dynamics of the power play here allows more room for manipulation of the general public. In reality, the inadequate effort in engaging the public signifies how much the Malaysian government undervalues public contribution. Key security strategies should always include engaging the public as part of a concerted state effort to mitigate terrorism. Support from the public is crucial in assisting local law enforcement agencies, be it for crime prevention or counterterrorism. Everyone should be encouraged to feel like they are part of the nation-building narrative and meaningful governing process. The desired outcome could motivate people to step up to be part of the solution. Increasing community capabilities in acknowledging legitimate social problems, dispelling disruptive views and identifying suspicious behaviour would be productive, as opposed to citizens relying on false assumptions on what terrorism is or looks like.[23]

At present, there is no document or policy paper that is readily available online (or otherwise) that could comprehensively explain to the Malaysian public the nature of threat we are currently facing and how the government plans to react to terrorist threats or emergencies. Officially-released notices bear no semblance of even a formal presentation that could help distinguish them easily from rumours, which further exacerbate fear-mongering. One such instance is the Federal Territories Minister Tengku Adnan Tengku Mansor (aka Ku Nan) who decided to “notify” the public of the “list of targets” in possession of the captured Daesh members. It was not even within his jurisdiction to release such statement, of which even the PDRM themselves were mystified as to where and how did he receive his intelligence.[24] Regardless of the motive behind the public disclosure of the list of targets, Ku Nan’s action was not viewed favourably by the public at all – in fact he was slammed for being an alarmist.[25]

This is why many Malaysians feel excluded, mishandled and abandoned by top-level officials. Unless they are full of praise (such as the recent PR disaster of the #RespectMyPM Twitter campaign) or they carry certain myopic viewpoints that are supported from within the government, critical debates and discussions are actively discouraged.[26] For example, a popular Malaysian news portal, The Malaysian Insider, which has been blocked several times for allegedly publishing “inflammatory content” finally shuttered to a close after persistently reporting on the PM’s alleged misuse of sovereign funds.[27] More significantly, foreign journalists were recently deported for asking uncomfortable questions about the corruption allegations directed at the PM.[28] So when it was revealed last month that there was a terror plot to kidnap PM Najib Razak, of course it was greeted with a great collective disbelief.[29]

Counterproductive Outcomes

These latest episodes serve as a stark reminder that the Malaysian public’s value, trust and well-being are not a priority for the incumbent government. If anything, their reluctance to acknowledge their hand in the growing problem at the domestic level, and their stubbornness to adopt a more sensible policy-building approach is greatly impacting the situation. Considering that the ruling party has shown a lack of accountability and failed at fulfilling their political pledges on more than just one occasion, it is no wonder that the public is becoming exceedingly distrustful of it.

Meanwhile, despite assertions in news reports of the “success” of Malaysia’s de-radicalisation programmes which have been boasted as “the best in the world”, there is no official indication how these government programmes were planned or assessed for implementation.[30] Additionally, there is no clear definition for what “success” means in the programme’s introduction either.[31] Even more worrying, one of the agencies involved in the process is the controversial Islamic Development Department (JAKIM), well-known for their invasive and boundary-violating “moral-policing” activities which aimed to “preserve the chastity of Muslims” everywhere in the country.[32] In short, the question whether or not Malaysia is capable of coping with the growing terrorist threat remains unanswered.

Conclusion: rethinking security policies

It is true that Daesh’s brand of extremism has limited appeal in the Southeast Asia.[33] The Jakarta attack itself was poorly executed and, at best, amateurish. The probability of a Daesh attack to occur in Kuala Lumpur is still considerably low and and its threats should not be overestimated. However, the growing indoctrination, radicalisation and rising extremist views amongst Malay-Muslims continue to be worrying security conundrums and should be seen as a major counterterrorism challenge.[34]

There is also a disconcerting number of high-level people who are only too quick to shift the blame to external factors such as liberal values and pluralism, Jewish conspiracies, and Wahhabism/Salafism, of which local religious authorities are only too eager to distance themselves from.[35] Compound these all together, they build a grave picture that shows how far removed and complacent the Malaysian government can be from the reality of the current global threat.

While there is no doubt that the PDRM have been successful in their anti-terror sting operations, nevertheless tactical operations alone are not sufficient without robust counterterrorism policies and resilience strategies in place. More conscious efforts should also be made to improve cohesiveness amongst the diverse communities in Malaysia as part of a nation-wide strategy of building resilience against terrorism. The government would significantly benefit from public confidence in their capabilities. In turn, a mutually rewarding collaborative relationship could be forged.

Nonetheless, with the Prime Minister’s loss of legitimacy in the storm of his corruption scandal, fractured inter-community relations, and growing demands from the conservatives for a more Islamic and divisive Malaysia, one thing is certain, however: the country’s security landscape will become increasingly turbulent should things stay the way they are.

 

 

Munira Mustaffa is a strategic intelligence analyst and due diligence consultant for a private London-based firm. She earned her Master’s degree in Countering Organised Crime and Terrorism from the University College of London. She tweets at @FleetStGir1.

 

 

 

Notes:

[1][1] Rishi Iyengar, ‘Indonesians display defiance toward Jakarta attackers through rallies and social media’, Time, January 15, 2016, http://time.com/4182106/jakarta-rally-attacks-kami-tidak-takut/

[2] Zachary Abuza, ‘Terror attack could rip apart Malaysian society’, Southeast Asia Globe, March 7, 2016, http://sea-globe.com/terrorism-in-malaysia-zachary-abuza/

[3] Tom Batchelor, ‘ISIS targets Malaysia: terror group ‘very real’ threat after jihadis warn of reprisals’, Express, January 26, 2016, http://www.express.co.uk/news/world/638163/Islamic-State-Malaysia-terror-attacks-Jakarta-bombing

[4] Eileen Ng, ‘Malaysian police foil suicide blast hours before planned attack in Kuala Lumpur’, Stuff, January 17, 2016, http://www.stuff.co.nz/world/asia/75970763/Malaysian-police-foil-suicide-blast-hours-before-planned-attack-in-Kuala-Lumpur

[5] Victoria Ho, ‘Malaysia detains 13 suspected ISIS militants’, Mashable, March 24, 2016, http://mashable.com/2016/03/24/13-arrests-isis-malaysia/

[6] Elina Noor, ‘Identifying the root causes of terrorism’, New Straits Times, March 22, 2016, http://www.nst.com.my/news/2016/03/134311/identifying-root-causes-terrorism

[7] Henry Johnson, ‘Mapped: the Islamic State is losing its territory – and fast’, Foreign Policy, 16 March, 2016, http://foreignpolicy.com/2016/03/16/mapped-the-islamic-state-is-losing-its-territory-and-fast/

[8] Joshua Holland, ‘Here’s what a man who studied every suicide attack in the world says about ISIS’ motives’, The Nation, December 2, 2015, http://www.thenation.com/article/heres-what-a-man-who-studied-every-suicide-attack-in-the-world-says-about-isiss-motives/

[9] James Chin, ‘Malaysia: clear and present danger from the Islamic State’, Brookings, 16 December, 2015, http://www.brookings.edu/research/opinions/2015/12/16-malaysia-danger-from-islamic-state-chin

[10] Daniel Woker, ‘In Malaysia and Turkey, are we witnessing the end of moderate Islam?’, The Interpreter, 5 August, 2015, http://www.lowyinterpreter.org/post/2015/08/05/In-Malaysia-and-Turkey-the-end-of-moderate-Islam.aspx

[11] Hayat Alvi, 2014, ‘The diffusion of intra-Islamic violence and terrorism’, Middle East Review of International Affairs, Vol. 18, No. 2, p. 38-50.

[12] Mohd. Mizan Aslam, 2009, ‘The thirteen radical groups: Preliminary research in understanding the evolution of militancy in Malaysia’, Jati, 14, p.145-161

[13] Joseph Chinyong Liow, ‘Counterterrorism conundrum: rethinking security policy in Australia and Southeast Asia’, Foreign Affairs, 17 December, 2014, https://www.foreignaffairs.com/articles/southeast-asia/2014-12-17/counterterrorism-conundrum

[14] NajibRazak.com, ‘Ucapan pembentangan kertas putih ke arah menangani ancaman kumpulan Islamic State’, 26 November, 2014, https://najibrazak.com/bm/blog/ucapanpembentangan-kertas-putih-ke-arah-menangani-ancaman-kumpulan-islamic-state/

[15] Razak is the patronymic and refers to the Prime Minister’s father’s administration. In this essay, we will use Najib to denote this current administration.

[16] Malaysia, ‘Ke Arah Menanangani Ancaman Kumpulan Islamic State’, Dewan Rakyat/Dewan Negara, 2014, http://www.airforce.gov.my/images/PENERBITAN/kertasputihislamicstate.compressed.pdf

[17] Human Rights Watch, https://www.hrw.org/legacy/backgrounder/asia/malaysia-bck-0513.htm

[18] Munira Mustaffa, 2015, ‘Can POTA counter the ISIL threat in Malaysia?’, Strife, 9 May, 2015, https://strifeblog.org/2015/05/09/can-pota-counter-the-isil-threat-in-malaysia/

[19] Shazwan Mustafa Kamal, ‘Putrajaya weighing new leash for news portals, blogs’, The Malay Mail Online 16 March, 2016, http://www.themalaymailonline.com/malaysia/article/putrajaya-weighing-new-leash-for-news-portals-blogs

[20] Centre for Independent Journalism – CIJ Malaysia, ‘[Malaysia] Disappointments and promises in freedom of expression’, Southeast Asian Press Alliance, 6 May, 2015, https://www.seapa.org/disappointments-and-promises-in-freedom-of-expression/

[21] Mong Palatino, ‘Malaysia will likely force “political blogs” and news websites to register with the government,’ Global Voices, 23 April, 2016, https://globalvoices.org/2016/04/23/malaysia-will-likely-force-political-blogs-and-news-websites-to-register-with-the-government/

[22] Malay word for “ordinary citizens”.

[23] Munira Mustaffa, ‘Dismantling terrorism myths’, The Malay Mail Online, 22 February, 2016, http://www.themalaymailonline.com/what-you-think/article/dismantling-terrorism-myths-munira-mustaffa

[24] Eunice Au, ‘Top KL tourist areas cited as possible terror targets’, The Straits Times, 17 January, 2016, http://www.straitstimes.com/asia/se-asia/top-kl-tourist-areas-cited-as-possible-terror-targets

[25] Sebastian Loh, ‘Malaysian minister under fire for naming IS targets in Kuala Lumpur’, Asian Correspondent, 18 January, 2016, https://asiancorrespondent.com/2016/01/malaysian-minister-under-fire-after-naming-is-targets-in-kuala-lumpur/

[26] BBC, ‘#RespectMyPM: Online war breaks out in Malaysia’, March 7, 2016, http://www.bbc.co.uk/news/world-asia-35742118

[27] Jahabar Sadiq, ‘Eight proud years of being “The Malaysian Insider”’, The Bangkok Post, 22 March, 2016, http://www.bangkokpost.com/opinion/opinion/906004/eight-proud-years-of-being-the-malaysian-insider

[28] BBC, ‘Australian journalists leave Malaysia after avoiding charges’, March 15, 2016, http://www.bbc.co.uk/news/world-australia-35800172

[29] Amy Chew, ‘ISIS, Malaysia, and the risks of lost moral authority’, The Diplomat, March 22, 2016, http://thediplomat.com/2016/03/isis-malaysia-and-the-risks-of-lost-moral-authority/

[30] The Star, ‘Zahid Hamidi: Malaysia’s deradicalisation programme “best in the world”’, 20 February, 2016, http://www.thestar.com.my/news/nation/2016/02/20/zahid-hamidi-malaysia-deradicalisation-programme-best-in-the-world/

[31] New Straits Times Online, ‘Malaysia’s deradicalisation process a success’, 22 January, 2016, http://www.nst.com.my/news/2016/01/123407/malaysias-deradicalisation-process-success

[32] Kamles Kumar, ‘Moral policing driving youths away from Islam, Ku Li tells Jakim’, Malay Mail Online, 5 December, 2015, http://www.themalaymailonline.com/malaysia/article/moral-policing-driving-youths-away-from-islam-ku-li-tells-jakim

[33] Joseph Chinyong Liow, ‘ISIS reaches Indonesia’, Foreign Affairs, 8 February, 2016, https://www.foreignaffairs.com/articles/southeast-asia/2014-12-17/counterterrorism-conundrum

[34] Joseph Chinyong Liow, ‘Malaysia’s ISIS Conundrum’, Brookings, 21 April, 2015, http://www.brookings.edu/research/opinions/2015/04/21-malaysia-isis-conundrum-liow

[35] The Malay Mail Online, ‘Putrajaya in espionage, psychological warfare against “liberal” Islamic groups, minister says’, 18 March, 2016, http://www.themalaymailonline.com/malaysia/article/putrajaya-in-espionage-psychological-warfare-against-liberal-islamic-groups;

Robert Fulford, ‘Malaysia: a hotbed of anti-Semitism’, National Post, 2 January, 2016, http://news.nationalpost.com/full-comment/robert-fulford-malaysia-a-hotbed-of-anti-semitism;

The Malay Mail Online, ‘No place for Wahhabism in Malaysia, fatwa council says’, 1 March, 2016, http://www.themalaymailonline.com/malaysia/article/no-place-for-wahhabism-in-malaysia-fatwa-council-says

 

Malaysia's Daesh problem: extremism in the shadow of moderation

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By Munira Mustaffa:

Malaysians participating in a rally to express their desire for change. (Photo: Obtained via a Flickr account. Licensed under Creative Commons.)
Malaysians participating in a rally to express their desire for change. (Photo: Hitoribocchi, CC 2.0)

Regional analysts and Western pundits may be inclined to wonder why Daesh’s[1] influence still persists in Malaysia, despite concerted efforts to combat the group.[2] The answer lies in the fact that with a population of approximately 240 million Muslims in the region, Southeast Asia is an ideal ground for Daesh’s radicalisation ventures. Its geostrategic position in energy and commercial trade routes and maritime affairs could prove to be of value, and may even allow Daesh more latitude to expand their influence.

This much is evident from Daesh’s newly formed Bahasa-speaking unit known as Majmu’ah al-Arkhabiliy (aka Katibah Nusantara).[3] Recent developments have shown that Malaysia could potentially shift from its current status as a terrorist transit point to becoming a target state. Reports are rife that Daesh is encouraging their supporters through the organisation’s online magazine, Dabiq, to carry out attacks in Malaysia, as well as Singapore and Indonesia.[4] If such attacks materialise, the consequences could potentially destabilise the country’s politics and socioeconomy.

With the intention of narrowing “the divide between the moderates and the extremists”, Malaysia’s Prime Minister, Najib Razak, boasts of being the pioneer of the Global Movement of Moderates Foundation (GMOMF).[5] But he is also embroiled in a grand corruption scandal[6] that even managed to grab the attention of the international media, and warranted an FBI investigation.[7] His rapidly deteriorating reputation as a state leader triggered nationwide outrage that prompted calls for his resignation.[8] The serious loss of confidence in Najib, both personally and as leader of the UMNO party, has intensified the bellowing from restless conservatives who fervently believe that it is time for the country to be governed by “a pure Islamic leader” who is willing to introduce hudud (lit: “limit” or “prohibition”) law[9] as the ultimate answer to crime and corruption.

The clamour for a more orthodox Islamic Malaysia is not a new phenomenon. Nor is it one that has occurred in a vacuum. One might argue that as much as moderation is a counter-reaction to fundamentalism, religious extremism can be seen as a reaction to modernity. While religious conservatives do not resist harnessing technology for their own purposes, the goals they espouse and the rejection of other modern values such as pluralism is a clear separation of religion, state and democracy that points back to a “simpler time”. This is even more apparent from their use of modern processes (like guerrilla warfare), technology (like encryption and social media), and ideologies, like modified forms of Marxism.

Communism and socialism have anti-clerical and anti-religious undertones, possibly resulting from their criticism of religion from a Western background. Both the anti-clerical and anti-religious elements of modern Western ideologies came from the desire to reduce something to its purest and truest form, eliminating superstition. The same is true of fundamentalist ideology, which is hostile to innovations and ‘corruption’ of tradition and culture. A lot of the doctrine of Daesh came from earlier writings and the influence of the first modern Muslim revival in the late 19th and 20th century.[10] It has been argued that the Daesh movement is rooted in the Wahhabism[11] doctrine, which demanded that all Muslims pledge their allegiance to a single Islamic authority. Those who refused would be denounced as takfiri (infidel), and would thereby deserve the punishment of death.[12]

This is why it is essential to recall Malaysia’s past association with Communism prior to Independence. As a former colony of Britain and a strategic partner of the US, multi-ethnic Malaysia is frequently described as a moderate and progressive nation. Grassroots militant jihadism in the country emerged in the late 1960’s after the insurgency era, and gained momentum during the Islamic revivalism period of the 1980’s. Anxious to detach themselves from the country’s left-wing anti-religious communist past, a number of eager young Malay Muslims took off for Afghanistan to join the mujahideen (guerrilla fighters)[13] during the Soviet-Afghan War in 1979 as an expression of solidarity and Muslim camaraderie, much like those who ventured into Syria to participate in Daesh today. There, these recruits received their training in the art of militant war, and this educational package included extreme interpretations of Islam.

Upon their return, not only did they bring back knowledge of military combat to share with fellow sympathisers, but also their radical ideology. More homegrown militant groups have surfaced since then, such as Kumpulan Militan Malaysia (KMM) and al-Mau’nah. By the late 1990’s, a number of these sympathisers enlisted with Jemaah Islamiyah (JI), after being moved by the plight of oppressed Muslims around the world.[14] Two of them gained infamy in their own right, the now-deceased Noordin Md. Top and Azahari Husin. One study identified 13 homegrown radical militant groups, and they all share one common goal: to create a Daulah Islamiyah (Islamic State) out of Malaysia.[15]

Since its Independence on 31st August 1957, much of Malaysia’s national security and nation building has centred on race relations, given the country’s diverse population. Those who believe that the iron-fisted Prevention of Terrorism Act (POTA) – recently enforced in September 2015 – will be an effective countermeasure to terrorism will be disappointed if policymakers continue to reject and dismiss reality. Enabling racist and polarising views, fanning paranoia of the Jewish/Chinese conspiracy purportedly seeking to dismantle Muslim faith[16], and legitimising and empowering Malay supremacist sentiments are all reasons why extremism exists in the first place. There is no doubt that the incumbent Malaysian government is very keen on promoting fundamentalist and austere elements of religion only when it suits their purposes and benefits the state.

Moreover, the model of Malaysia’s religious authority is similar to models of how religious authorities in the Muslim world are treated as extensions of the state, which finds its origins in the relationship between the Egyptian state, the al-Azhar University, and Egypt’s religious leaders. Malaysia’s religious authorities are appointed by the state, therefore it is in their best interests to collude with state authority and legitimise the state’s policies. Despite government reassurances that POTA is employed only to tackle radicalisation and mitigate terror activities, it could possibly be misused and abused to subdue critics of the incumbent leadership. In fact, a dissident critic of Najib Razak was recently detained under SOSMA (Security Offences (Special Measures) Act) for having the audacity to demand government accountability over the corruption allegations.[17]

In the face of extremism, a more active state effort in addressing bigotry and dissociating itself from racial chauvinism and religious supremacy is pivotal for reformation. This is a necessary step in strengthening nation building and community resilience. Much of this must come from a demonstrably positive leadership, one that requires accountability and transparency.

There is no denying that the root of Malaysia’s growing extremism lies not just related to the global spread of fundamentalist religious ideologies, but is also ingrained in the attitude of the country’s irresponsible policymakers, community leaders and politicians – all of whom refuse to be held accountable for their actions. This much is evident from UMNO Supreme Council member Tan Sri Annuar Musa, who proudly and wrongfully proclaimed that racism is acceptable in Islam, knowing full well that his peers in power would never castigate him.[18] Nevertheless, such statements feed and validate Islamophobic rhetoric that marginalises Muslim minorities across the globe, which in turn is a reactive co-radicalisation factor in the formation of reactionary extremism.[19]

Two wrongs will never make a right. When one recognises Malaysia’s history of religious policing, and the way that its authoritative ruling power breaches even the most personal boundaries[20] of its people and infringes the space of both Muslims and non-Muslims[21] alike, is it any wonder that Malaysia is suffering from a problem of extremism?

Munira Mustaffa completed her MSc in Countering Organised Crime and Terrorism at the Jill Dando Institute of Security and Crime Science, University College of London, and her dissertation was on mapping and analysing terrorism in Malaysia. She is also an intelligence analysis consultant for several corporate intelligence and security firms based in London and New York. She tweets at @FleetStGir1.

NOTES

[1]        Throughout this entire essay, ISIS/ISIL will be referred to as Daesh.

[2]        John Hudson, ‘Why does Malaysia have an Islamic State problem?’, Foreign Policy. September 9, 2015, https://foreignpolicy.com/2015/09/09/why-does-malaysia-have-an-islamic-state-problem/

[3]        TRAC. ‘Kuala Lumpur Cell / Katibah Nusantara Lid Daulah Islamiyyah / Malay archipelago unit for the Islamic State in Iraq and Syria / Majmu’ah al Arkhabiliy / Katibah Nusantara’, Terrorism Research and Analysis Consortium, http://www.trackingterrorism.org/group/kuala-lumpur-cell-katibah-nusantara-lid-daulah-islamiyyah-malay-archipelago-unit-islamic-state

[4]        The Malay Mail Online. ‘Police counter-terrorism unit says beefing up security after IS threatens attack on Malaysia’, September 11, 2015, http://www.themalaymailonline.com/malaysia/article/police-counter-terrorism-unit-says-beefing-up-security-after-is-threatens-a

[5]        The Global Movement of Moderates, http://www.gmomf.org/

[6]        Jennifer Pak, ‘1MDB: the case that’s riveting Malaysia’, BBC News, August 28, 2015, http://www.bbc.com/news/world-asia-33447456

[7]        Oliver Holmes, ‘US investigators launched probe into scandal-hit Malaysian PM Najib Razak,’ The Guardian, September 22, 2015, http://www.theguardian.com/world/2015/sep/22/us-investigators-launch-probes-into-scandal-hit-malaysian-pm-najib-razak

[8]        Ansuya Harjani, ‘Malaysia’s anti-government protests: what’s next?’, CNBC, August 31, 2015, http://www.cnbc.com/2015/08/31/malaysias-anti-government-protests-whats-next.html

[9]        Islamic penal law for severe crimes considered being against the rights of God as outlined in the Holy Quran and hadith. See Oxford Islamic Studies, http://www.oxfordislamicstudies.com/article/opr/t125/e757

[10]        Karen Armstrong, ‘Wahhabism to ISIS: how Saudi Arabia exported the main source of global terrorism’, Newstatesman, November 27, 2014, http://www.newstatesman.com/world-affairs/2014/11/wahhabism-isis-how-saudi-arabia-exported-main-source-global-terrorism

[11]        A Sunni movement founded by Muhammad ibn ‘Abd al-Wahhab, described to be radical and extremely orthodox. See Crooke (2014) and Armstrong (2014).

[12]        Alastaire Crooke, ‘You can’t understand ISIS if you don’t know the history of Wahhabism in Saudi Arabia’, The Huffington Post, October 27, 2014, http://www.huffingtonpost.com/alastair-crooke/isis-wahhabism-saudi-arabia_b_5717157.html

[13]        “Mujahideen” is translated as “one who engages in jihad (struggle)”, but in contemporary conflicts the term has become synonymous with Muslim guerilla fighters.

[14]        Sidney Jones, 2005, ‘The changing nature of Jemaah Islamiyah’, Australian Journal of International Affairs, 59:2, p.169-178.

[15]        Mohd. Mizan Aslam, 2009, ‘The thirteen radical groups: Preliminary research in understanding the evolution of militancy in Malaysia’, Jati, 14, p.145-161.

[16]        Ian Buruma, ‘The ‘Jewish conspiracy’ in Asia’, The Guardian, February 9, 2009, http://www.theguardian.com/commentisfree/2009/feb/06/judaism-race

[17]        The Malay Mail Online, ‘Khairuddin rearrested under Sosma moments after court orders his release’, 23 September, 2015, http://www.themalaymailonline.com/malaysia/article/khairuddin-rearrested-under-sosma-moments-after-court-orders-his-release

[18]        Sheridan Mahavera, ‘I am racist and my racism based on Islam, says Umno’s Annuar Musa’, The Malaysian Insider, September 16, 2015, http://www.themalaysianinsider.com/malaysia/article/i-am-racist-and-my-racism-based-on-islam-says-umnos-annuar-musa

[19]        Douglas Pratt, ‘Islamophobia as reactive co-radicalization’, Islam and Christian–Muslim Relations, 26:2, p.205-218, January 28, 2015, http://www.tandfonline.com/doi/abs/10.1080/09596410.2014.1000025

[20]        Kamles Kumar, ‘Cover up to “respect” Muslims, mufti tells non-Muslims in dress code rows’, The Malay Mail Online, June 28, 2015, http://www.themalaymailonline.com/malaysia/article/cover-up-to-respect-muslims-mufti-tells-non-muslims-in-dress-code-rows

[21]        The Malaysian Insider, ‘What more do you want from me, Borders manager asks JAWI’, 25 March, 2015, http://www.themalaymailonline.com/malaysia/article/cover-up-to-respect-muslims-mufti-tells-non-muslims-in-dress-code-rows

Syria, foreign fighters and the Met's new campaign

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In response to the April 24th launch of a national campaign aimed at starting the conversation about protecting young people from the dangers of travelling to Syria by the Metropolitan Police, Jill S. Russell discusses the role of academia in such initiatives, while Joana Cook analyses the implications of focusing on women.

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Not the wrong people for Counter-Radicalisation and British Jihad

By Jill S. Russell:

The Senior National Coordinator for Counter Terrorism policing, Deputy Assistant Commissioner, MPS, Helen Ball unveiled an effort to enlist the support of female family members to stem the flow of British fighters to Syria. Within minutes of the announcement, our own Shiraz Maher critiqued the policy in an interview on BBC Radio 4, noting that the police were “the wrong people to be launching this type of campaign.” Citing concerns regarding community fears of criminalisation and the legacy of previous aggressive approaches by the police on this issue, he argued instead that this should be a matter for community and government leaders. While I understand the concerns, and I have no illusions regarding the tensions in Police-Community (“Po-Co”) relations in the target audience, to make the first and most quotable response to this effort a ringing negative serves little policy purpose.

Many areas of academia enjoy the luxury of operating beyond the constraints of real life requirements. However, in War Studies, particularly as it is so broadly conceived here at King’s, the relationship with policy and policymakers is a critical component of our work.

As I watched the news of this effort emerge this morning I was intrigued. I have speculated with colleagues regarding Po-Co relations generally that an appeal to the female community structures – mothers, aunts, grandmothers, sisters – and the development of trust between them and the police could serve well to counter many areas of criminality, particular amongst at-risk youth. As I see it, such an approach would provide a more productive, less confrontational means to interact with the community to the benefit of all in the reduction of violence and crime. And so, for policing I think this is a useful first step. More than that, I appreciate the philosophy that stands behind such efforts. In a world where responses to crime, violence and the use of force are increasingly forceful and kinetic in their own right, policies and tactics which rely upon alternative foundations, which eschew escalation, which are cognizant of the alienation caused by “robust responses,” are as valuable as they are rare.

I do not doubt that the details of the critique are correct. I agree that the police will have struggle to implement the policy. And hence it is our responsibility as scholars, as keen and intelligent observers of these issues and events, to offer not simply a critique of the efforts of the institutions with which our work is associated. Rather, if we are not to be ivory tower naifs and empty critics, then we must consider our commentary wisely and correctly. If the police have not quite perfected the implementation of the current tactic – and I suspect that it is entirely true – then we should offer our own insights in remedy. I also worry that to highlight the distance between the police and community as a reason not to pursue the effort simply hardens the divide. Thus, to dismiss the entire effort because of its defects serves little purpose, except perhaps to alienate the police from academia.

British policing has taken an interesting and innovative step today. It is a possible bridge to improved relations between the authorities and critical communities. We in academia could offer much in the way of expertise to improve the likelihood the effort to succeed, which would serve not only the direct security needs but also the more general issue of how the police interact with society. Unless our purpose is to maintain the discord and distrust, then it is incumbent upon those of us in relevant scholarly endeavours to offer our wisdom in support.

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Jill S. Russell is a regular contributor to Strife, Kings of War and Small Wars. She is currently a doctoral candidate at King’s College London, researching military history. You can follow her on Twitter @jsargentr. 

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What’s in a word? How the Mets appeal falls short

By Joana Cook:

Today the Metropolitan Police announced a new appeal in its counterterrorism focus, which urges women to dissuade family members from travelling to Syria. What this appeal has acknowledged is the important role that women can play in this, and why they should be part of the broader security conversation. Where the initiative has failed however, is by framing women as unique actors separate from those in the family or wider community as opposed to integral actors within, and excluding the roles that women may have in this extremism itself.

The Met’s announcement (in unspoken terms) acknowledges that there are unique, complex threats emerging, and that traditional, law enforcement methods previously engaged to counter extremism and terrorism are not enough. Gone are the days when threats could be seen and dealt with as emanating from abroad, amongst those of different unfamiliar backgrounds and value systems, rather than from our own (families) backyards. The issue of foreign fighters is more personal and is being demonstrated and appealed to by the police in a much more familiar way as the language engaged shows by tying this issue to our everyday lives. This is a ‘proactive measure to keep families together’. They are ‘idealistic young people not would-be terrorists’ who, if they travel to Syria even for humanitarian reasons ‘risk being preyed on by terrorist groups’ and ‘we are trying to protect them’. We are ‘encouraging women to take an active part in their child’s lives’. This is as personal as targeted messaging gets.

The efforts that the Met are taking have both positive and negative ramifications. They humanize and personalize those (our children, our husbands) who may become foreign fighters and indeed threaten our safety, and appeal to the different ways we may be involved in preventing this. They engage us as citizens in the security process as well as positively target early stage intervention, showing an understanding that motivations to become involved in certain activities may be carried out under misguided youthful ambitions (even if for the right reasons), and proactive actions can prevent future tragedies and more reactive, serious consequences which may face these individuals we care about in the future. However, what the Met risks doing by specifically targeting women as mothers and wives in the Muslim community and appealing to their roles as intimate family members, endangers alienating the important roles that others may play in this same process. It also suggests that it is only young men which should be focussed on in these efforts.

When singling out certain groups (women, Muslims) and focusing on their capacity in the family, the Met risk reducing the roles that women may play to the private sphere and ignores others they may play as, for example, teachers or community leaders who may also have influence over these youths lives. Without stating in the same breath that all family members, including fathers, husbands and brothers, also have a critical stake in this as well, may unintentionally delegate these figures to seemingly less significant, impactful roles. By pointing out that the nurturing and safeguarding roles that mothers can play in preventing their sons (and daughters) from becoming foreign fighters risks side-lining other components that are present in this radicalisation process which families may also have a stake in, some of which may not be solved simply by a mother’s love.

The impacts of foreign fighters from Syria have been said to last the next decade and have the potential to cause severe security implications throughout. What today’s initiative has acknowledged is that this is an issue we should all be concerned about and have an interest in addressing.

Women, as mothers, sisters and wives, have important roles to play in this. What should not be forgotten however, is that not only can these same women we are appealing to in fact support or carry out these extremist activities themselves as recent cases have shown, but both men and women, Muslim and non-Muslim, within the family and community, all have positive and varied roles in countering this. These should not necessarily be singled out as disparate and the language used in such initiatives should reflect this.

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Joana Cook is a PhD student at the Department of War Studies at King’s College London  researching the role and agency of women in counter-terrorism in Yemen.  She is also a researcher at the Canadian Network for Research on Terrorism, Security and Society (TSAS). You can follow her on Twitter @Joana_Cook

‘It’s the brotherhood, stupid.’ Values and the Arab Spring

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By Jill S. Russell:

I attended last week a very interesting panel discussion on the Arab Spring [1], its meanings and the response it deserves. A theme that was shared across the panel was that the West [2] owed the movement its support because the latter was promoting the values held to be sacred by the former.

Before going any further, I have to confess here that I am an unrepentant Kennanist and have a hard time letting go of his standard that interest and not values (or the morals which sustain them) must drive foreign policy. His summary of the essential problem for such a policy framework assays the fullness of the issue, and I think it a wise explication of the flaws and  worth quoting here at length:

But at the heart of [a foreign policy based on morality] would lie the effort to distinguish at all times between the true substance and the mere appearance of moral behaviour. In an age when a number of influences…all tend to exalt the image over the essential reality to which that image is taken to relate, in such an age there is a real danger that we may lose altogether our ability to distinguish between the real and the unreal, and, in doing so, lose both the credibility of true moral behaviour and the great force such behaviour is, admittedly, capable of exerting. To do this would be foolish, unnecessary and self-defeating. There may have been times when the United States could afford such frivolity. This present age, unfortunately, is not one of them. [3]

Functionally I cannot argue with his formula that values abroad do not necessarily serve the responsibilities of the government in either domestic or foreign policy. Nor can I ignore the ghastly spectre of how such a basis for foreign policy could be horribly perverted. But I am willing for the sake of argument to live briefly in a world where Kennan might be wrong. [4]

Even in that world, I am troubled that the values of the Arab Spring on the ground, and in the swelling centres of grass-roots power, do not match my own. As it is a question of my support, not of the movement’s legitimacy, my values matter.

As the beacon of this piece, let us first consider the Muslim Brotherhood and its rise and – has it fallen or is this just ‘rise interrupted’? – in Egypt. How can you expect me to believe this group shares my values? From the outset the name excludes me. Insofar as they accept women, that role has been marginalised by the imposition of restraints based in the recourse to a traditional culture which define a woman’s role in public life. Even as women are even now on the front lines of the political struggle against the military junta [5], one worries (expects) that this sacrifice will be forgotten in the case of victory. Seriously, Egypt has been past such strictures upon women for decades. So whose culture is this? And if the Muslim Brotherhood is in fact the legitimate heir to Egyptian political culture it becomes extremely difficult to argue that my values are represented.

Moving abroad from Egypt, I worry even more that the conflict in Syria has been terminally overtaken by fundamentalists [6], and that should they oust Assad the future for women in Syria will be unpleasant. The status quo ante was brutal, but as far as women are concerned what could come next might be even worse, with political, legal, and social repression a distinct possibility. This would be the same perversion as in Egypt, where the service of women in the struggle will not translate to real power in the aftermath. I am reminded of the similar bait and switch played upon the African slaves who served honorably in the American War for Independence -8 years a soldier and a slave came well before 12 years a slave.

Finally, what of the initial Tunisian protest that has been enshrined as the spark of this movement? What of the revelations that the fateful act, the offending slap that is said to have driven Mohamed Buazzizi to self immolation in protest, never occurred that day in Tunisia? What if it was not a rejection of tyranny but a man angry at a woman in a position of authority, the police officer Fedia Hamdi? [7] If the latter were true, then what would this change in its origins mean for the terms of this revolution? What if the heart of the rebellion is really aimed at secular norms and not corruption? It is certainly the case that the rise of the Taliban was in part the result of their reversal of corrupt practices in governance. But that was only a small part of what they sought to ‘reform’. Nevertheless, and quite importantly, even as this information on the event has been in the public domain for nearly three years, the apocryphal slap remains in the legend. An indictment of the former system’s corruption does not require this detail, so why does it figure so prominently in the retelling still?

And so, as I sat in the audience, one of only a handful of women, and part of an even smaller group that eschewed a head scarf, I felt distinctly odd. I am not unused to the predominance of men in my professional life. Nor am I unfamiliar with men who think I should not be there. I do not begrudge them their dislike of me. But in the West, the accepted value is that legal sanction based on gender is not an option. The Arab world, across its broad political and religious spectrum, does not fully hold to this belief. And it is important, if the question is whether to support the Arab Spring on the matter of values, to recognize that these are also our values, and they are what make ‘democracy’ something more than tyranny by vote.

Looking only at this one issue it becomes clear that selling the Arab Spring on a perversion of Western values merely for the sake of gaining the latter’s support will not, in the end, serve the cause. Attracting the West on the basis of interest – mutual interest – is the approach that will best serve both sides. That it has been defined as crass, and demonized as selfish, is unfortunate and serves no ultimate purpose.

 

Jill S. Russell is a regular contributor to Strife, Kings of War and Small Wars. She is currently a doctoral candidate at King’s College London, researching military history. 

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Notes

[1] I had a long discussion with colleagues as to the validity or usefulness of the collection of these many events under a single banner. I absolutely take their point that events on the ground in each theatre must be addressed singly, specifically and uniquely. And while I am likely in agreement that no single name could describe the individual events well, it is certainly the case that there now exists, in the world’s consciousness, an idea, an event, known as ‘the Arab Spring’. It could aptly be considered as the foreign policy/diplomatic international face of the movement. It packages the ideals, broad message and news to the world.
[2] And here we have more problems with mass or meta categories. The matter of what constituted “the West” arose, and for the purposes of that evening’s discussion the understanding was that it was meant to denote the states of the EU, North America, and the Anglophone Pacific.
[3] George Kenann, ‘Morality and Policy’, Foreign Affairs, Vol. 64, No. 2 (Winter, 1985), pp. 205-218.
[4] At the worst extremes of the moral spectrum I am happy to ignore Kennan completely. I am not a monster.
[5] Enas Hamed, ‘Egypt’s ‘Muslim Sisterhood’ moves from social work to politics‘, AL Monitor, 20 November 2013; Bulletin of the Oppression of Women, “Muslim Brotherhood” Category . Also worth a view, Mona Eltahawy’s appearance on Al Jazeera’s program, ‘Head to Head: Do Arab Men Hate Women?‘
[6] Let us be clear, I am no fan of Christian fundamentalism. This is not about Islam or Muslims, it is about extremism.
[7] Elizabeth Day, ‘The Slap That Sparked a Revolution’, The Observer, 15 May 2011.