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Compare the Shi'ite and Sunni factions of Islam
Compare the Shi'ite and Sunni factions of Islam
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Islamic ‘State’: Why Daesh’s barbarity should not be accepted as a means by which to acquire statehood
1. INTRODUCTION
The rise of Daesh over recent years has been the source of much terror and alarm across the globe. The brutality with which this regime pursues its goal of establishing an Islamic Caliphate has been widely reported and criticised by the western world, and many inhabitants originating from the territory that Daesh has acquired have been forced to either flee their homelands. Western powers, supported by some middle-eastern States, have gradually responded to the threat posed by Daesh through the use of military force. But some commentators have suggested that recognising Daesh’s statehood would be beneficial in our pursuit of the regime’s demise. By comparing Daesh’s characteristics with those required by relevant international instruments,
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This opportunity arose subsequent to the bombing campaign and subsequent invasion by United States and her allies against Saddam Hussein’s Sunni regime, resulting in the removal of the dictatorship. Daesh’s goal since its formation has been to establish an Islamic Caliphate across territories that have to date been understood as lands within the borders of Iraq and Syria. By 2014, Islamic State controlled an area comparable to that of contemporary Belgium which contained numerous oil wells and major towns. By this time the group had formally declared the existence of an Islamic Caliphate; a ‘state’ to be governed in what Daesh deemed to be in accordance with Shariah law. Seizing control of territory by force, it was estimated in 2015 that nearly a quarter of Daesh’s military force consisted of foreign fighters who had travelled to Syria or Iraq to help consolidate, gain, and repel attempts by western-backed forces to retake its
The Triangle Terror Group who were they and what did law enforcement learn from them? In this paper they will provide us with a case study to analyze. We will briefly summarize the case of the Triangle Terror Group. Also an analysis on the rights and wrongs of the operation will be presented, along with other tactics that could have been used to mitigate the threat.
Throughout Junot Díaz's novel, The Brief Wondrous Life of Oscar Wao, the text poses concerns with narrative viewpoints, familial history of the Dominican Republic, and most importantly, specifies characters. Díaz introduces characters who are present throughout the entire novel, and others who appear only briefly. Isis, in particular, holds a special place in the novel. Before Díaz introduces Isis, we are introduced to many of her family members who maintain family traditions in both the United States and the Dominican Republic. The order of the text enhances our understanding of Isis as a character. Isis stands out as the next generation of her family by living in a familiar place, New York. Isis, a minor character in The Brief Wondrous Life
Likewise, Goodwin illustrates how the use of categorical terrorism can be seem being used by Al-Qaida during the attacks of 9/11. Nonetheless, it is evident that Al-Qaida is unusual in terms of using terrorism to influence the rise of unity rather than trying to overthrow a standing state. For the purpose of instigating a pan-Islamic revolutionary movement, Al-Qaida tries to unite all Islamic people under one state to develop umma, or Muslim community. The logic of Al-Qaida remained that if their “revolutionaries” could illicit a reaction from the powerful US state, resulting in oppression of the middle-eastern region, that Al-Qaida could, as a result, unite all Muslims to counter this suggested oppression. Although the end goal of Al-Qaida clear failed, it does suggest the organization’s attempt at implementing categorical terrorism.
Rethinking Violence: States and Non-state Actors in Conflict. Cambridge, Mass: MIT Press, 2010. eBook Collection (EBSCOhost), EBSCOhost (accessed April 22, 2014).
The Puritans were a religious group of early American settlers. ISIS, or the Islamic State, ISIL, or the Daesh, is a militant group of religious extremists in Iraq and Syria. It may seem odd to compare the Puritans to the Islamic State, but both shared religious ideologies that led to horrible atrocities committed in the name of their respective god. Both the Islamic State and the Puritans are groups that use or used their divine status as an excuse to dehumanizing, torture, and kill innocent people without emotion or regret. This paper will show that both groups shared similar behaviors that ultimately led to great atrocities being committed by the groups as a whole and by their members.
The concept of Jihad was not widely known in the western world before the terrorist attacks on the United States on September 11, 2001. Since then, the word has been woven into what our media and government feed us along with notions of Terrorism, Suicide Bombings, Hamas, Al-Qaeda, Osama Bin Laden, and now, Jihad. Our society hears exhortations resounding from the Middle East calling the people to rise up in Jihad and beat back the imperialist Americans. Yet, if we try to peel back all of these complex layers of information we can we attempt to find out what Jihad really means. Webster’s Dictionary defines Jihad as “a holy war waged on behalf of Islam as a religious duty or a crusade for a principle or belief” (1). Often, media depicts Jihad in the same manner—as a vicious clash between two very different peoples, each of whom believes that righteousness, and in many cases God, is on their side. From this interpretation and our daily media intake, one may reasonably assume that Jihad refers to nothing more than violent acts, or “holy wars.”
Schweitzer, Y., & Shay, S. (2003). The globalization of terror: The challenge of al-qaida and the response of the international community. New Jersey: Transaction Publishers.
Kash, Douglas A. “An International Legislative Approach to 21st-Century Terrorism.” The Future of Terrorism: Violence in the New Millennium. Ed. Harvey W. Kushner. London: Sage Publications, 1998.
During the 21st Century acts of domestic and international terrorism have significantly increased. Thus the international community of nations has the challenge to adopt a common approach to the treatment of terrorism as an international crime. The challenge at present is for the international community of nations to adopt a common approach to the treatment of terrorism as an international crime (Lawless, 2008). In fact, terrorism is an international crime it requires the international community to act in the prevention of terrorism and the sanction of individuals perpetrating acts of terrorism(Lawless, 2008). The September 2011 attack on the United States has presented an opportunity for the internationalist forces to come to the forefront of the global political agenda. ...
“Terrorism involves the use of violence by an organization other than a national government to cause intimidation or fear among a target audience;” at least, this is how Pape (2003) defines terrorism in his article “The Strategic Logic of Suicide Terrorism” (343). The goal of this article by Pape is to discuss suicide terrorism and how it “follows a strategic logic, one specifically designed to coerce modern liberal democracies to make significant territorial concessions” (343). Similar to Pape, Bloom (2004) and Horowitz (2010) also delve into the exponential increase of suicide terrorism and why it occurs. Although Pape, Bloom, and Horowitz concur that suicide terrorism is increasing, they disagree why it is so prominent. While the arguments presented from each of these researchers is powerful and certainly plausible, suicide terrorism is in fact not irrational, but strategic and is most often caused by state occupation and, when organized, aimed specifically at democracies.
The concept of state terrorism is highly debated. The main opposition to state-terrorism declares that states have legitimate monopoly over violence, therefore, state-violence cannot be considered terrorism (Lacquer). Furthermore, conceptualizing particular properties of state-terrorism has furthered complicated the debate. For instance, should state-terrorism constitute external conflict or internal conflict; also is the normative strength of non-state violence as compelling as
Extremism manifests itself dangerously in the Islam religion (Palmer, Monte, and Princess Palmer, 37). The Muslim religion has some laws and believes that no one should question their design, origin or application. Good people should punish immoral people in Islam religion without showing mercy to them. In Islam, human beings have no right to offer forgiveness to others that can easily lead to and create peace to oneself in the society. The unforgiving nature makes human rights groups in many ways try to change and support governments that try to overthrow Muslim extremist governments. Such an approach creates a war never ending between the Muslim governments and other governments that fight the extremist ideals. In East Africa, Somalia presents a case example by observing how the Government is not able to control the ever fighting and dreadful Al-Shabaab. The “Al-Shabaab” is an Arab name for Muslim youth who over the years try to use enforce extremist rulers in governing the country and hence controlling the resources. Muslim fighters and rebels arm themselves with arsenals they use to fight groups that oppose them by killing and torturing them. The al-Shabaab launches attacks that kill people and openly claim responsibility for the losses and the deaths they cause. They also punish members who commit sin using the retrogressive laws of the Quran on the people they label sinners. Other extremist
An attack on the Syrian state would fall within the boundaries of the international concept of the responsibility to protect. The crisis in Syria has escalated by protests in March 2011 calling for the release of all political prisoners. National security forces responded to widespread peaceful demonstrations with the use of brutal violence. The Syrian President Bashar al-Assad refused to stop attacks and allow for implementation of the reforms requested by the demonstrators. By July 2011, firsthand accounts emerged from witnesses, victims, and the media that government forces had subjected innocent civilians to detention, torture, and the use of heavy weaponry. The Syrian people were also subjected to the Shabiha, a largely armed state sponsored militia fighting with security forces. Al-Assad continually denied responsibility to these crimes and placed blame on the armed groups and terrorists for these actions.
My answer to these two questions is threefold: First, I assert that TSMs and INGOs can and have posed substantial normative challenges to state hegemony, most commonly the notion that the state enjoys a monopoly on representation of its citizens and their interests. Furthermore, TSMs and INGOs that employ the use of violence (particularly terrorism) breach the conventional notion that states...
In early 1974, the Secretary General of the United Nations, U Thant, invited the Palestinian Liberation Organization to attend the General Assembly gathering on November 13, 1974, and in doing so gave legitimacy to the Palestinian Liberation Organization as a governing body. In Yasser Arafat’s speech to the General Assembly, he thanked the United Nations for recognizing his organization and its legitimacy. When Arafat addressed the General Assembly, he made the argument that the actions taken by his government were not acts of terrorism, but these were acts of revolution and their purpose was to regain control of Palestine’s occupied original territory. The problem we confront is, there is no internationally agreed upon definition of terrorism and the international community should be able to come up with one. The major hurdle in defining is the states’ ideas of what terrorism is.