Through the late nineteenth and early twentieth centuries, employers and powerful individuals deployed a variety of tactics to control ordinary people as they sought to secure power in and out of workplaces. In the face of worker resistance, employers and their allies collaborated to use a variety of extralegal repressive techniques, including whippings, kidnappings, drive-out campaigns, incarcerations, arsons, hangings, and shootings, as well as less overtly illegal tactics such as shutting down meetings, barring speakers from lecturing through blacklists, and book burning. This book draws together the groups engaged in this kind of violence, reimagining the original Ku Klux Klan, various Law and Order Leagues, Stockgrowers' organizations, and Citizens' Alliances as employers' associations driven by unambiguous economic and managerial interests. Though usually discussed separately, all of these groups used similar language to tar their lower-class challengers—former slaves, rustlers, homesteaders of modest means, populists, political radicals, and striking workers—as menacing villains and deployed comparable tactics to suppress them. And perhaps most notably, spokespersons for these respective organizations justified their actions by insisting that they were committed to upholding "law and order." Ultimately, this book suggests that the birth of law and order politics as we know it can be found in nineteenth-century campaigns of organized terror against an assortment of ordinary people across racial lines conducted by Klansmen, lawmen, vigilantes, and union busters.

Why do some individuals choose to protest political grievances via non-violent means, while others take up arms? What role does whom we trust play in how we collectively act? This book explores these questions by delving into the relationship between interpersonal trust and the nature of the political movements that individuals choose to join. Utilizing the examples of the Arab Spring uprisings in Egypt, Libya and Syria, a novel theoretical model that links the literature on social capital and interpersonal trust to violent collective action is developed and extended. Beyond simply bringing together two lines of literature, this theoretical model can serve as a prism from which the decision to join terrorist organizations or violent movements may be analyzed. The implications of the theory are then examined more closely through an in-depth look at the behavior of members of political movements at the outset of the Arab Spring, as well as statistical tests of the relationship between interpersonal trust and terrorism in the Middle East and globally. Trust and Terror will be of interest to scholars of Comparative Politics and International Relations. The Open Access version of this book, available at https: //doi.org/10.4324/9781315505817, has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license.

In Terror Capitalism anthropologist Darren Byler theorizes the contemporary Chinese colonization of the Uyghur Muslim minority group in the northwest autonomous region of Xinjiang. He shows that the mass detention of over one million Uyghurs in “reeducation camps” is part of processes of resource extraction in Uyghur lands that have led to what he calls terror capitalism—a configuration of ethnoracialization, surveillance, and mass detention that in this case promotes settler colonialism. Drawing on ethnographic fieldwork in the regional capital Ürümchi, Byler shows how media infrastructures, the state’s enforcement of “Chinese” cultural values, and the influx of Han Chinese settlers contribute to Uyghur dispossession and their expulsion from the city. He particularly attends to the experiences of young Uyghur men—who are the primary target of state violence—and how they develop masculinities and homosocial friendships to protect themselves against gendered, ethnoracial, and economic violence. By tracing the political and economic stakes of Uyghur colonization, Byler demonstrates that state-directed capitalist dispossession is coconstructed with a colonial relation of domination.

An extraordinary story, never before told: The intimate, behind-the-scenes life of an American boy raised by his terrorist father—the man who planned the 1993 World Trade Center bombing. What is it like to grow up with a terrorist in your home? Zak Ebrahim was only seven years old when, on November 5th, 1990, his father El-Sayyid Nosair shot and killed the leader of the Jewish Defense League. While in prison, Nosair helped plan the bombing of the World Trade Center in 1993. In one of his infamous video messages, Osama bin Laden urged the world to “Remember El-Sayyid Nosair.” For Zak Ebrahim, a childhood amongst terrorism was all he knew. After his father’s incarceration, his family moved often, and as the perpetual new kid in class, he faced constant teasing and exclusion. Yet, though his radicalized father and uncles modeled fanatical beliefs, to Ebrahim something never felt right. To the shy, awkward boy, something about the hateful feelings just felt unnatural. In this book, Ebrahim dispels the myth that terrorism is a foregone conclusion for people trained to hate. Based on his own remarkable journey, he shows that hate is always a choice—but so is tolerance. Though Ebrahim was subjected to a violent, intolerant ideology throughout his childhood, he did not become radicalized. Ebrahim argues that people conditioned to be terrorists are actually well positioned to combat terrorism, because of their ability to bring seemingly incompatible ideologies together in conversation and advocate in the fight for peace. Ebrahim argues that everyone, regardless of their upbringing or circumstances, can learn to tap into their inherent empathy and embrace tolerance over hatred. His original, urgent message is fresh, groundbreaking, and essential to the current discussion about terrorism.

Capital punishment for murder was abolished in Britain in 1965. At this time, the way people in Britain perceived and understood the death penalty had changed – it was an issue that had become increasingly controversial, high-profile and fraught with emotion. In order to understand why this was, it is necessary to examine how ordinary people learned about and experienced capital punishment. Drawing on primary research, this book explores the cultural life of the death penalty in Britain in the twentieth century, including an exploration of the role of the popular press and a discussion of portrayals of the death penalty in plays, novels and films. Popular protest against capital punishment and public responses to and understandings of capital cases are also discussed, particularly in relation to conceptualisations of justice. Miscarriages of justice were significant to capital punishment’s increasingly fraught nature in the mid twentieth-century and the book analyses the unsettling power of two such high profile miscarriages of justice. The final chapters consider the continuing relevance of capital punishment in Britain after abolition, including its symbolism and how people negotiate memories of the death penalty. Capital Punishment in Twentieth-Century Britain is groundbreaking in its attention to the death penalty and the effect it had on everyday life and it is the only text on this era to place public and popular discourses about, and reactions to, capital punishment at the centre of the analysis. Interdisciplinary in focus and methodology, it will appeal to historians, criminologists, sociologists and socio-legal scholars.