This edited collection surveys how non-Western states have responded to the threats of domestic and international terrorism in ways consistent with and reflective of their broad historical, political, cultural and religious traditions. It presents a series of eighteen case studies of counterterrorism theory and practice in the non-Western world, including countries such as China, Japan, India, Pakistan, Egypt and Brazil. These case studies, written by country experts and drawing on original-language sources, demonstrate the diversity of counterterrorism theory and practice and illustrate that how the world ‘sees’ and responds to terrorism is different from the way that the United States, the United Kingdom and many European governments do. This volume – the first ever comprehensive account of counterterrorism in the non-Western world – will be of interest to students, scholars and policymakers responsible for developing counterterrorism policy.
Theorizing the Nineteenth-Century Gothic Pharmography
Carol Margaret Davison
Liberty, a term dear to the Enlightenments emancipatory project, has long been a key concept in the Gothic. No branch of the Gothic more powerfully or creatively examines the complexities of the liberty question than the Gothic pharmography – a narrative chronicling drug/alcohol seduction and addiction. Drawing on three novelistic sub-genres – the Oriental tale, the imperial Gothic, and the Urban Gothic – the Gothic pharmography coalesces several distinct nineteenth-century debates – the nature of the will and liberal individualism; social oppression and conformity; urban and national degeneration; and British imperialist expansion, which involved the perceived anxiety-inducing sense of Britains growing economic dependence on the non-Western world. This essay offers an overview of the Gothic pharmography from the late eighteenth century through to the fin de siècle in Marie Corelli‘s Wormwood.
Necromancy, the practice of conjuring and controlling evil spirits, was a popular
pursuit in the courts and cloisters of late medieval and early modern Europe.
Books that gave details on how to conduct magical experiments circulated widely.
Written pseudonymously under the name of the astrologer and translator Michael
Scot (d. 1236), Latin MS 105 from the John Rylands Library, Manchester, is
notable for the inclusion, at the beginning of the manuscript, of a corrupted,
unreadable text that purports to be the Arabic original. Other recensions of the
handbook, which generally travelled under the pseudo-Arabic title of Almuchabola
Absegalim Alkakib Albaon, also stressed the experiments non-Western origins.
Using Latin MS 105 as the main case study, this article aims to investigate the
extent to which a magic books paratextual data conveyed a sense of authority to
its contemporary audience.
Eurocentrism has taught us to see the potential end of an era in every relative change in
Western power. Thinking about the role of humanitarianism today requires that we don’t
reproduce or unwittingly celebrate Western-led order by mourning the end of a history that never
actually existed. Given past and present non-Western experiences of liberal order, we might ask:
what’s there to mourn?
My personal experiences of research and knowledge production regarding humanitarianism have
reinforced in me an anti-colonial ethos – an intellectual
around security) are modelled on whiteness and westernness – on protecting
not just white aid workers but the white project of aid as it descends upon
‘risky’ non-western spaces. This criticism extends from how aid
engages with local populations (see Benton,
2016 ; Jennings, 2019 ; Loftsdóttir, 2009 ) to the structures
and ideologies of humanitarianism, development and international relations (see
Anievas et al. , 2015 ;
Gender Equality and Culture in Humanitarian Action
Ricardo Fal-Dutra Santos
( 2017 ), ‘ Analyzing Culture as an Obstacle
to Gender Equality in a Non-Western Context: Key Areas of Conflict between
International Women’s Rights and Cultural Rights in South
Sudan ’, International Journal of Law and
Political Sciences , 11 : 6 ,
1522 – 36
important in a world whose rules they did not write,
allege that human rights and humanitarianism represent the soft-power version of Western
modernity, another vector for the transmission of liberal-capitalist values and interests that
threatens their hold on national power and resources. China, with its muscular conception of
sovereignty and its no-questions-asked relationship with other authoritarian states, leads the
way. These non-Western states can hardly be blamed for their scepticism given the degree to which
humanitarians often attend crises
very different to that of the United States, the United Kingdom and other European governments. While much has been made of the differences in the ‘culture of counterterrorism’ between the US and Europe, a much greater array of differences marks the approaches of the US, UK, Europe and other Western countries from those of governments in the non-Western world. 7 Perhaps the most crucial difference concerns the conceptualization of terrorism as a threat. It is well known that terrorism lacks a single agreed-upon definition, and that the academic literature boasts
The politics of identity and recognition
in the ‘global art world’
Identity politics informed by postcolonial critique dominated the discourses
on the interrelations of globalisation, migration and contemporary art in the
1990s and the early 2000s. The previous chapter characterised the position
from which the struggle for recognition of non-Western artists was launched,
designating it the postcolonial position, in contradistinction to the migratory aesthetics position that gathered momentum in the 2000s. This second
chapter examines the historical role and
Gendering the foreigner in Emer Martin’s Baby Zero
nightmare of Orientalism. It has been forced into existence through repeated
pernicious Western interference. Yes, there is a monster coming over the hill,
but it’s us. So how can we run? We have to face ourselves’ (McKay, 2009).
In the same way that oppressive religion does not exclusively affect select
countries in the East, but also in the West, women’s rights are not an exclusive
privilege of Western society, and the efforts of non-Western women organising
against Muslim law must be noted.1 The attempt at organising, as exemplified
in the novel by Marguerite