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[mark safranski / zen ]

The Coin of the Islamic Realm by Tim Furnish

Facing off with China is all the fashion in military, foreign policy and strategy circles these days but the challenges of insurgency will always be with us. This includes the Islamic world as old conflicts from the war on terrorism continue to burn despite the attention span of the American public and policymakers moving on even though or troops often have not. Dr. Tim Furnish, in a new book, forcefully reminds us that many of America’s counterinsurgency and counterterrorism problems in the greater Mideast are neither new nor particularly American in nature. Indeed, in The Coin of the Islamic Realm: Insurgencies & the Ottoman Empire, 1416-1916 we learn that America or its Saudi allies in Yemen tread down very well worn paths that Ottoman sultans, even invested as they were with the supreme religious authority of the Caliphate, navigated only with difficulty.

Furnish, a specialist in the eschatological history of Islamic sects and Mahdist movements, history professor and former consultant to US Special Operations Command is well qualified to parse the tea leaves of historical Arab insurgencies and religious movements that resisted Ottoman imperial rule. Western analysts coming from perspectives of counterterrorism, military history, IR, colonial history typically underrate or ignore the religious dimensions driving irregular conflict and as Furnish demonstrates, while not always primary, (usually) Arab religious disputes with their Ottoman overlords tended to shape the military and political responses of both insurgent and counterinsurgent for nearly half a millennia, echoes of which we still see today in ISIS or the Houthi rebellion.

In The Coin of the Islamic Realm Furnish begins by briefly reviewing virtues and flaws of policy advice given in recent popular natsec pundit books on Islamic insurgency and terrorism as well as pondering the paucity of COIN studies on Turkish military campaigns in general but also specifically in English; a strange lacunae for western military analysts seeking to understand groups like AQ and ISIS given that the Ottoman state faced many similar rebellious or dissident movements in the same regions. Furnish argues that “Islam is key to understanding both the non-state challengers to Ottoman rule, and the Empire’s state responses” which will offer better template for “lessons learned” for American policy makers faced with Islamic or Islamist orientated terrorists and guerillas.

Furnish takes a look at a spectrum of discrete groups that struggled against the Ottoman empire – the Celalis, Kadizadelis, Druze, Zaydis, Sa’udi Wahhabis and Sudanese Mahdists and then draws distinctions between Ottoman counterinsurgency policies that produced, wins, losses and draws and the disastrous experiences of the earlier Almoravids against the Almohads in the medieval era Mahgreb. Furnish uses two lenses in his approach to analyzing the performance of the Imperial Ottoman state and their insurgent enemies: a constructivist, contextual view that incorporates the social, cultural and religious factors of the time and the traditional yardsticks of modern counterinsurgency strategy and tactics. How well did the Ottomans wage kinetic operations, win hearts and minds, engage in state-building and employ proxy forces?

As with modern counterinsurgency wars, the Ottoman record was mixed though on balance more successful than that of France in the 20th century or America in the 21st. The Ottomans being a polyglot, albeit, Muslim imperial state were regarded by most of their Arab and ethnic minority subjects as foreigners so therefore the religious authority of the Caliphate was a particularly sensitive point for the Sublime Porte. Furnish illustrates how the Ottomans could wage brutal military campaigns against heretical Fiver Zaydis or heterodox Druze, but didn’t particularly view either of these challenges as threats to the Sultan’s authority. Neither the Zaydi imams nor the Druze chieftains could mount an effective ideological challenge to the Sultan’s position as Caliph over a mostly Sunni Islamic world. More dangerous spiritually and seriously viewed were the Wahhabi and  Sudanese Mahdist theological attacks on the legitimacy of the Ottoman Caliphate. There were no deals for the Abd Allah bin Sa’ud, his first Sa’udi State and Wahhabist revolt was crushed by the Ottomans for his temerity and he was dragged in chains to Istanbul and publicly beheaded. As a Sufi influenced Hanafi aligned Caliphate, as Furnish describes, the Ottoman Imperial State would brook no religious challenges from either proto-Salafists or messianic Mahdists and their harsh and uncompromising interpretations of Islam.

While Furnish is in particular an expert in apocalyptic Mahdist movements (see his books , Holiest Wars: Islamic Mahdis, their Jihads and Osama bin Laden and Ten Years Captivation With the Mahdi’s Camps) he does not neglect the aspects of Ottoman military campaigns against self-proclaimed Mahdi, Muhammed Ahmad. The fact is that the Sudanese Mahdist state did not arise simply on cult like religious proclamations but the tactical prowess of the Mahdi and his commanders who repeatedly outfought a series of Ottoman-Egyptian armies with Turkish, Egyptian and British commanders included the heroic but ill-fated Charles “Chinese” Gordon.  While it is true that the head of the Mahdi was eventually dug up and carried away in Lord Kitchener’s kerosene can, Furnish uses the experience of the Sudanese to explain how a Mahdist movement can make the leap from movement to military insurgency to Maddiya, or Mahdist state that ruled much of the Anglo-Egyptian Sudan for 17 years.  That the Almohads, who were even more successful than the Sudanese in that they replaced the Almoravid regime entirely also began under a Berber Mahdi, Ibn Tumart , demonstrates the potential danger if Mahdist movements are permitted to gain popular traction.

The Ottoman campaigns in Yemen against the Zaydi highland tribes have an all too familiar ring to them, echoing both the cruel but fruitless Saudi experience today as well America’s frustrating experience in Afghanistan. Indeed it is not hard to describe Yemen as the Afghanistan of the Arabian peninsula in which the Ottomans endured centuries long on and off again quagmire. Every tool in the modern COIN toolkit was applied in Yemen by Ottoman Pashas – bribery, clear and hold, reprisals, cultivation of local factions, divide and conquer, foreign proxies – nothing could establish Yemen as a docile vilyet integrated into the empire. Yemen had to be abandoned entirely by the Ottomans for very long periods of time and the best that could usually be mustered was Zaydi Imams ruling most of the country, pledging a face saving allegiance to the Sultan while the nominal Ottoman governor was reduced to twiddling his thumbs in Sa’na. And sometimes not even that.

Furnish closes The Coin of the Islamic Realm with a summation of lessons learned from the Ottoman experience to deal with fundamentalist and apocalyptic insurgencies in the Islamic world: be willing to take the kinetic fight to the enemy, interdict outside support, deny the use of safe havens, capture or kill charismatic insurgent leaders (especially Mahdists) enlist respected Muslim religious leaders to condemn the theological distortions, errors and crimes of the terrorists or guerillas. Sound advice, but difficult to do when US policymakers want to fight limited wars with unlimited objectives in far away lands without expending political capital against enemies they seldom have the courage to describe honestly in public. Hopefully when facing the next ISIS or al Qaida they will take Furnish’s advice to heart.

The Coin of the Islamic Realm by Timothy Furnish fills an important gap in COIN literature and is particularly helpful for laymen to get a fast understanding of the theological fracture points within the Islamic world that crystallized into political upheaval and armed rebellion against central authority. I for example, learned much about Zaydi Fivers and the Ottoman Turk relationship with Sufi orders that were previously unknown to me as well as the historical nuances of Islam as practiced in the world’s last great multinational Muslim empire. What stood out from Furnish’s highly contextual take is how deeply rooted America’s policy challenges with irregular violence in the greater Middle-East are as well as how difficult it is for our politicians and generals to profit from lessons learned many times, often painfully, by others.

Strongly recommended.

[ by Charles Cameron — which cultural heritage sites did you have in mind, Mr Trump? ]
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Persepolis, for instance?

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So?

The Golestan Palace, in the heart of Tehran? The Masjed-e Shah in Isfahan? The Hyrcanian Forests, or Lut Desert? I suppose Trump could bomb the Lut Desert without harming civilians, and wind would soon bring the dunes back into their miraculous order..

Iran has 24 UNESCO World Heritage Sites all told.

Let’s just say that it took ISIS to destroy the Temple of Bel in Palmyra, and the Taliban to demolish the Bamiyan Buddha..

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Of possible legal relevance:

After an al-Qaeda affiliated group destroyed ancient religious monuments in Timbuktu, Mali, in 2012, the International Criminal Court took on a unique criminal case: prosecuting cultural destruction.

Though it generally focuses on human rights violations, the ICC charged the leader of the jihadist group, Ahmad al-Faqi al-Mahdi, with a war crime for destroying cultural artifacts in Timbuktu.

The case was the first criminal charge of its kind. It “breaks new ground for the protection of humanity’s shared cultural heritage and values,” UNESCO Secretary-General Irina Bokova said at the time. Al-Mahdi eventually pleaded guilty and was sentenced to nine years in prison.

Okay, a precedent of sorts has been set.

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BTW, Mike Knights suggests the “best way to make sure Trump does do something you oppose – say bomb cultural sites – is to engage him in a twitter war about it. The way insiders get him to forget about a course of action is to stop mentioning it.”

He did his PhD on “target selection and vetting,” and tells us:

It’s a very laborious, mechanical process for fixed sites, & there is a huge constantly-refined no-strike list. Judge Advocate Generals are involved in all target lists.

Sometimes POTUS crosses red lines and erases norms, sometimes not.

[ by Charles Cameron — from conjuring to gospel truth — third in a series ]
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Kwakiutl winter ceremonial mask, closed and open

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Here’s magic, as in my best recollection, a Pacific Northwestern shaman explained it to an anthro friend..

It’s my recollection that [Tlingit / Kwakiutl winter ceremonials] were both entertainment for the long winter nights and “schooling” for the young, and I have a vivid recall of reading somewhere a shaman’s admission to an anthro of the exact nature of the dramatic means by which the shaman’s capacity to defeat death was demonstrated.

I read this in the early eighties, but searching on the web I’ve found something that comes close — Clellan Stearns Ford’s record of Charles James Nowell’s memories in _Smoke from their fires: the life of a Kwakiutl chief_. Around p 120, there are two stories, the first about a girl who “turned the wrong way” during a dance, the second about a girl who is put in a box and burned. In both cases, the nature of the trickery is described but in the version I read all those years ago, the two stories were one — the girl who was put in a box in the fire pit and “burned to death” escapes through a false bottom to the box along a tunnel into the adjoining room, and her voice then issues as if from her ashes, via a kelp tube that goes from the tunnel to the adjoining room where she’s now standing.

She describes her descent into the sea realm, where she is chastened and eventually granted a boon to return to the tribe. A canoe sets out to fetch her, but by the time the audience sees it set out, she’s already secured by rope to the far side of the boat, and at a suitable distance is hauled aboard and brought back to shore, alive.

A child seeing this would be mightily predisposed to believing the shaman had healing powers, and by the time the ruse was revealed, that underpinning of faith is already in place.

In the Nowell version, even the adults, who “know” the deception involved, are deceived: “The fire burned and the box burned, and she was still singing inside, and then the box go up in flames, and they can see her burning there in her blue blanket, and all her relatives just cry and cry. Although they know it is not real, it looks so real they can’t help it. It was all a trick. There was a hole under the box with a tunnel leading out of the house, and the woman went out of the box and put a seal in her place wrapped in a blue blanket, and then someone sang into the fire through a kelp tube, her song. Oh, it looked real!”

One source I found recently online:

Tom McFeat, Indians of the North Pacific Coast: Studies in Selected Topics

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I would like to suggest to you that magic, if you think of it as imagic, has to do with image, and is usefully considered as another term for or related to, imagination..

There are a couple of other categoies I’d like to bring to your attention: (i) coincidences or synchronicities, which can border on (2) the miraculous, at its finest a sacred business, (3) poetry, at its most beautiful, true and good, (4) sacraments, defined as revelations of “an inward an spiritual grace” my means of an “outward and physical sign” — and (5) the Eucatastrophe as described by JRR Tolkien in his masterful essay, On Fairy-tales..

The Gospels contain a fairy-story, or a story of a larger kind which embraces all the essence of fairy-stories. They contain many marvels — peculiarly artistic, beautiful, and moving: “mythical” in their perfect, selfcontained significance; and among the marvels is the greatest and most complete conceivable eucatastrophe. But this story has entered History and the primary world; the desire and aspiration of sub-creation has been raised to the fulfillment of Creation. The Birth of Christ is the eucatastrophe of Man’s history. The Resurrection is the eucatastrophe of the story of the Incarnation. This story begins and ends in joy. It has pre-eminently the “inner consistency of reality.” There is no tale ever told that men would rather find was true, and none which so many sceptical men have accepted as true on its own merits. For the Art of it has the supremely convincing tone of Primary Art, that is, of Creation. To reject it leads either to sadness or to wrath.

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Magic: there’s more to it than advertising, but advertising may deploy it.

[ by Charles Cameron — hold onto your Stetsons, New Zealand, massacre, tips from JM Berger and Clint Watts, sadness, anger, the 8chan ouroboros, more ]
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On the left, the symbol which fronts the Christchurch mosques killer’s manifesto, The Great Replacement; note the black sun wheel in the center, and compare: on the right, the Nazi SS black sun or schwartze sonne. The SPLC’s Flags and Other Symbols Used By Far-Right Groups in Charlottesville page notes:

Schwarze Sonne (Black Sun), sometimes called the sonnerad: symbol has become synonymous with myriad far-right groups who traffic in neo-Nazi and/or neo-Volkisch ideologies. The symbol is based on the ancient sun wheel artifacts that were made and used by Norse and Germanic tribes as symbol of their pagan beliefs. Those sun wheels, made centuries upon centuries ago, do not usually resemble the complexity of this particular version. The version above is inlayed into the marble floor of the Castle Wewelsburg, the castle that Himmler made the spiritual and literal home of the SS during the reign of the Third Reich, and has significance within the occult practices of the SS.

Wikipedia’s page on the Great Replacement conspiracy theory notes:

The great replacement (French: le grand remplacement) is a right-wing conspiracy theory, which states that the white Catholic French population, and white Christian European population at large, is being systematically replaced with non-European people, specifically Middle Eastern, North and Sub-Saharan African populations, through mass migration and demographic growth. It associates the presence of Muslims in France with potential danger and destruction of French culture and civilization. [ .. ]

The theory has been popularized by Renaud Camus.

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God I’m sorry.

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News sources will have more details on the shootings, the shooter or shooters, the trial of Brenton Tarrant and so forth. My interest, posting here, will be in this act of cruel terrorism, in Tarrant‘s manifesto and its close relationship to Anders Breivik‘s manifesto, 2083, and whatever else emerges.

Is Islamophobia the issue here? The ideology of Branton Tarrant‘s manifesto is white supremacist, but the attacks themselves, the massacres, take place not on immigration centers, hut on two mosques — clearly identifying the spear-tip of Tarrant‘s rage.

Consider: Hatred, hatred, hatred, and prayer, prayer, prayer:

The Gurdwara (Sikh temple), Oak Creek, WI, 2012

Emanuel African Methodist Episcopal Church in Charleston, NC, 2015

The Tree of Life and New Light synagogues in Pittsburgh, PA, 2018

The Al Noor and Linwood Mosques in Christchurch, NZ, 2019

There’s context there.

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On this most recent occasion I feel a mix of emotions:

The terrorist massacre of women, men and children in two places of Muslim worship on Friday, the Muslim day of prayer, is heartbreaking: my tears and prayers go out to the victims, their families and friends, and all in New Zealand, a small and notably peaceful country — my friend Walter Logeman, therapist and man of peace, lives in Christchurch, and my heart goes out to him this day, as it does to Marianne Elliott, known on Twitter as @zenpeacekeeper, and Leah Farrall, @allthingsct — see below.

In this moment of rage and hate, it is good to remember and praise the lives of those who untiringly promote peace and love.

So I feel sad, very sad, and grateful for my friends.

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Meanwhile:

This, I’m afraid, makes me angry.

Australian Senator Blames Muslims for Terror Attack at New Zealand Mosque

Australian Senator Fraser Anning released a statement blaming “the immigration program which allowed Muslim fanatics to migrate to New Zealand in the first place” as “the real cause of bloodshed” following Friday’s shootings.

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Tarrant’s manifesto :

The first thing to know about Tarrant‘s manifesto is that it is propaganda:

JM: The manifesto is — We treat these often as confessional documents, which are supposed to educate us about the person — but what it really is is a work of propaganda. And this one more than most.

We can tell from the manifesto that he’s a white supremacist, he’s anti-immigrant, he’s anti-Muslim, but when you try to drill down into the details,there’s not a lot of utility in the document. [ ..

One court appearance is probably going to be more illuminating nthan the document itself.

On the mix of immigration, racist and religionist issues:

Immigration and race are closely linked issues. Anti-immigration views allow white supremacists and people who have general right-wing views to incorporate a lot of different forms of hatred under one umbrella. It’s anti-Muslim, obviously, he targeted Muslims. It’s also racist as he describes it. Immigration is a convenient umbrella or fig-leaf for underlying bigotries that are more complex.

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Having said that, let’s dig into the weeds, and take a look at one particular item in Tarrant‘s agenda, and that of Breivik. I’ll use the example of Constantinople, but Jerusalem and Vienna would have been other candidates..

Tarrant‘s manifesto includes a Q&A in which the imagined questioner asks:

Did/do you have ties to any other partisans/freedom fighters/ethno soldiers?

to which Tarrant responds:

I support many of those that take a stand against ethnic and cultural genocide. Luca Traini, Anders Breivik, Dylan Roof, Anton Lundin Pettersson, Darren Osbourne etc.
But I have only had brief contact with Knight Justiciar Breivik, receiving a blessing for my mission after contacting his brother knights.

That’s of particular since it mentions actual contact of some sort with Breivik , and also suggests there are in fact, as Breivik suggested, more Knights Justiciar besides (the self-proclaimed) Breivik himself.

We’ll return to that. The next question and response also mentions Breivik, and emphasizes his importance to Tarrant, whose 74-page manifesto was no boubt inspired by Breivik’s own manifesto of 1,515 pages:

Were your beliefs influenced by any other attackers?

I have read the writings of Dylan Roof and many others, but only really took true inspiration from Knight Justiciar Breivik.

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Anders Breivik scans geopolitics and notes such things as Hindu nationalism in India as well as crusades and jihad, and one of his focuses within the latter pair of concerns is Anatolia, now known as Turkey — and within Turkey, Constantinople, now known, with the inclusion of largely residential areas on the Asian side of the Bosphorus, as Istanbul.

Breivik quotes a hadith of the Prophet:

Verily you shall conquer Constantinople. What a wonderful leader will he be, and what a wonderful army will that army be!

He refers to Constantinople as a gem of the Christian world:

Constantinople, the jewel of Eastern Christendom, finally fell in 1453 to the armies of Sultan Mahomet II.

He also terms it “the greatest Christian city in the world” and nites that the First Crusade was called by Pope Urban II “in response to an urgent plea for help from the Byzantine emperor in Constantinople”

Tarrant‘s manifesto is much shrter, though 77 pages is long enough to cram in a fair amount of detail, vitriol, and propaganda, including this section, in which he too writes of the Christian city of Constantinople:

To turks

You can live in peace in your own lands, and may no harm come to you.
On the east side of the Bosphorus.
But if you attempt to live in European lands, anywhere west of the Bosphorus. We will kill you and drive you roaches from our lands.
We are coming for Constantinople and we will destroy every mosque and minaret in the city.
The Hagia Sophia will be free of minarets and Constantinople will be rightfully christian owned once more.

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Knights Justiciar?

As we have seen, Tarrant suggests there is in fact a community of Templar Knights of the sort that Breivik also claimed:

I have only had brief contact with Knight Justiciar Breivik, receiving a blessing for my mission after contacting his brother knights.

Breivik himself in his manifesto offers an open invitation to all those Europeamns who self-identify as Knights Justiciar:

Normally, any individual who decides he want to choose the road of the PCCTS (ie Knights Templar), a road of strength and honour, courage and martyrdom, should leave any other organisation for practical reasons (first and foremost in order to protect them). He will then spend a predefined time preparing himself mentally (this cannot be emphasised enough) as well as for planning the actual operation (planning, financing and eventually execution of the plan). This may take longer than 36 months depending on the nature of the assault.

Breivik also stated that the Knights Templar had been reconstituted as an order in 2002, with founding members of the following nationalities and observances:

English Protestant, English Christian atheist, French Catholic, German Christian atheist, Dutch Christian agnostic, Greek Orthodox, Russian Christian atheist, Norwegian Protestant, Serbian Orthodox, Swedish, Belgian, and European-American

That white supremacism may be, as Breivik either knew or fantasized and hoped, an international movement is suggested by the breadth of Tarrant‘s travels, financed by his “profits from investing in the cryptocurrency Bitconnect, in such places as North Korea, Poland, Ukraine, Iceland, and Argentina [details].

Breivik‘s own sense of Temoplar membership as he understands it is reported in his manifesto:

varies from 15-80 Justiciar Knights in Western Europe (2008 estimate)

And to the extent that he wishes his manifesto to foment other actions beyond his own assaults on Oslo and Utoya, Breivik has clearly been successful.

Thus JM Berger notes:

The Newtown shooter Adam Lanza reportedly collected news clippings on Breivik’s attack and other incidents of mass violence before he killed 20 children at the Sandy Hook Elementary School. Other young men, such as the British college student Liam Lyburd, have been inspired to plan or carry out mass shootings based on their admiration for Breivik’s lethality, rather than his beliefs.

More recently:

U.S. Coast Guard Lieutenant Christopher Hasson was charged with planning a mass-casualty attack modeled in significant part on Breivik’s strategy, and bearing the marks of his belief system.

And now, courtesy of an Australian, New Zealand.

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Clint Watts and cascading terrorism:

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Clint: If you look at Al-Qaida or ISIS, it starts as this central body, this network, and then it expands out and then they inspire their followers.

In the West, it happens in reverse. Inspired followers start to network online, which build into this infrastructure.

We know this is getting more serious because the frequency and pace are picking up. When the pace picks up, that means that the network is tighter [ .. ] They’re citing each other ideologically, they’re playing to reach others’ attacks — and so this often does what I call cascading terrorism. It inspires others to begin acting.

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Brenton Tarrant: Suspected New Zealand attacker ‘met extreme right-wing groups’ during Europe visit, according to security

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Online presence:

Talk about the significance of the ouroboros!

Urban Dictionary: 8chan

Like a deeper layer of Hell, 8chan is an image board for anyone who is too much of an edgelord for 4chan. Created during the Gamergate fiasco when even the brass of 4chan decided that situation was getting out of hand and became a base of operations of sorts for the GG crowd.

Should 8chan Be Wiped From The Web?

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Let us not forget President Donald Trump:

You know, the left plays a tougher game, it?s very funny. I actually think that the people on the right are tougher, but they don?t play it tougher. OK? I can tell you I have the support of the police, the support of the military, the support of the Bikers for Trump ? I have the tough people, but they don?t play it tough ? until they go to a certain point, and then it would be very bad, very bad. But the left plays it cuter and tougher. Like with all the nonsense that they do in Congress ? with all this invest[igations]?that?s all they want to do is ?you know, they do things that are nasty. Republicans never played this.

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Okay, horrors:

For myself as a poet, one of the great but largely unremarked horros of Brenton Tarrant‘s manifesto is its epigrap=h, spelled out in full immediately after the title, Dylan Thomas‘ great poem Do Not Go Gentle into That Good Night — with emphasis on the final line:

Rage, rage against the dying of the light..

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Listen to Dylan Thomas himself voice this, his final, trembling plea to his dying father:

God, that’s a breth of fresh air amidst all this hatred.

The poem is one of the finest in the English language: to see it thus dragged through the mire is shocking and saddening in the extreme.

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Readings:

South China Morning Post, New Zealand shooting: 49 killed, more than 20 wounded

Guardian, 49 shot dead in attack on two Christchurch mosques

Guardian, Far-right ideology detailed in Christchurch shooting ‘manifesto’

Bellingcat, Shitposting, Inspirational Terrorism, and the Christchurch Mosque Massacre

Wikipedia, The Great Replacement conspiracy theory

SPLC, Flags and Other Symbols Used By Far-Right Groups

NYT, Massacre Suspect Traveled the World but Lived on the Internet

JM Berger, The Dangerous Spread of Extremist Manifestos

Vice, how Facebook, Twitter and Youtube failed to keep gruesome video from going viral

ProPublica, White Supremacist and Neo-Nazi Videos Take Stubborn Root on YouTube

Breitbart, Trump Is ‘Encouraging’ Supporters to Assault People, Behave in a Dangerous Way

[mark safranski / “zen”]

 

” We were very unprepared…..There were gender gaps in Pashto [culture] that we only had a surface level understanding of….”

– Dr. Richard Ledet

Pete and Jon at The Break it Down Show discuss the theory, practice and ground truth of female engagement policy and tactics in conflict zones with Dr. Richard Ledet of Troy University. I had the pleasure of meeting and listening to Dr. Ledet speak at Quantico during a Boyd Conference on another subject some years ago.

Tune in and listen here.

279 – Dr. Richard Ledet
5/29/2018 

Female Empowerment – Today we feature some of Pete and Dr. Rich’s work from their overseas time. Today they discuss their academic paper about the ethical pitfalls of female engagement in conflict zones. If you’re interested in the paper, here is an early draft they presented at a conference at Ft. Leavenworth, KS.

The peer-reviewed article will publish in the Journal of Military Ethics in 2018. These things take time, we’ll do our best to update the show notes when the article is officially published.  In the meantime, enjoy Dr. Rich and Pete talking about the pitfalls of working to empower females in conflict zones.