(This piece was originally published by Channel 4 News on  January 22, 2013 and is the first of two parts by Anna Alissa Hitzemann and Ben Zala)

Britain is on standby and the US is already transporting French troops into Mali. But a new paper says the west is “betting on the wrong horse” by intervening in the region.

Far-right terrorism has re-emerged as a serious security issue in the United States. What are is the drivers behind this phenomenon?

The recent violence in Charlottesville Virginia, perpetrated by white supremacists and neo-Nazis that had gathered for a “Unite the Right” rally, has refocused attention on right-wing terrorism in the United States.  During the rally, James Alex Fields Jr., a possible neo-Nazi sympathizer, drove a car into a crowd of counter-demonstrators, killing one person and seriously wounding 19 others.  The car attack has been described by U.S. Attorney General Jeff Sessions and Republican and Democratic elected officials alike as an (alleged) act of right-wing domestic terrorism, and the U.S. Justice Department has promised to open an official civil rights investigation of the incident.

What are the macro-causes of domestic right-wing terrorism in the United States?  In a published study, I attempted to address this question by statistically evaluating all identifiable “right-wing” terrorist attacks in the United States for the period 1970 to 2011.  My goal was to try to determine the economic, social and political factors that drive right-wing terrorism.  In the study, terrorism is defined as an act of premeditated political violence perpetrated by nongovernment organizations intended to influence a wider audience.  I identified domestic terrorist incidents as “right-wing” if they were perpetrated by groups or individuals that were motivated by racist, white supremacist, antiabortion and violent, extreme antigovernment ideologies.

It is important to distinguish the events in my analysis from hate crimes, which are spontaneous rather than premeditated or strategically-calculated acts, and from legal, nonviolent far-right political activities.  The groups and individuals in the analysis are outside of mainstream politics in the United States and have deliberately adopted the use of violence to achieve their goals, rather than nonviolent political strategies such as voting, lobbying and forming protest movements.

The drivers of US far-right terrorism

James Alex Fields, Jr., who conducted the Charlottesville car attack. Image credit: Rodney Dunning/Flickr.

It does not seem that right-wing terrorism is driven by economic grievances or distress.  Across the board, socioeconomic factors that are commonly argued to produce resentments that fuel right-wing terrorism were not significant.  For example, right-wing terrorism is not more likely to occur in U.S. states that have a larger percentage of their populations below the poverty line or that have higher levels of unemployment or income inequality.  I specifically examined two economic factors commonly argued by scholars to be associated with the rise of violent right-wing extremism: the structural decline of blue-collar manufacturing and the “Farm Crisis” that took hold of the United States in the 1980s.  Both of these are said to have produced strong resentments that violent right-wing groups exploited to garner recruits, thereby becoming more active and dangerous.  Neither of these factors, however, do a good job predicting when and where right-wing terrorism occurs in the United States.

States that have suffered heavy industrial manufacturing job losses in a given year or a decline in family farms due to foreclosure do not disproportionately experience right-wing terrorism.  The apparent lack of a direct relationship between economic distress in the United States and right-wing terrorism mirrors findings for terrorism writ-large, globally.  Other studies of economically-aggrieved countries or individuals have not found them to be more terrorism-prone.

I also examined a series of social factors.  The propaganda of right-wing extremist groups often mentions immigration, growing ethnic diversity and the decline of white demographic dominance in the United States as motivating threats.  Far-right protestors in Charlottesville illustrated this by chanting “You Will Not Replace Us!” and “Blood and Soil!”  However, I did not find actual racial and ethnic diversity on the ground to be a statistically significant driver of right-wing terrorism.

Nationwide, the increase in the nonwhite population, and the growth of the nonwhite Hispanic or Latino population, in the United States, bears little relation with ebbs and flows of right-wing terrorist attacks.  Similarly, states with rapidly growing nonwhite population were not found to experience more right-wing attacks.  This does not foreclose the possibility that growing ethnic diversity in the U.S. is a driver of right-wing terrorism.  However, it is possible that the perceived rather than actual threat of demographic change and growing diversity fuels violent extremism.  This effect might be better revealed by a study of individual attitudes as drivers of terrorism.

Related to fears among violent right-wing extremists that whites are being “replaced” by nonwhite immigrants and others is the belief among extremists that traditional male roles have been undermined by the empowerment and enhanced personal autonomy of women in contemporary America.  I investigated this by testing two measures of women’s status: the national rate of female participation in the workforce and the rate at which women seek abortions.  Both of these are frequently-used measures of actual women’s empowerment and are also potent political and cultural symbols of women’s equality.  I find both to be associated with a significant increase in right-wing terrorism.

Holding constant other factors such as past experience of right-wing terrorism at the state level, unemployment, income, population, urbanization, size and growth of the economy and region of the country, I found that for each five percent increase in women’s employment nationally, the U.S. states experienced a 50 percent increase in rates of domestic right-wing terrorist attacks.  Similarly, for every increase of 10 medical abortions per 10,000 live births, a state experienced a 24 percent increase in right-wing terrorist attacks.  Of course it is possible that this latter abortion rate finding is simply reflecting abortion clinics being targeted by anti-abortion extremists.  However, when I removed attacks on abortion clinics from the data, the abortion rate in a state still is a statistically significant predictor of terrorism. This suggests that the controversy of abortion itself is a driver of all types of right-wing terrorism.

Figures 1 and 2 help to illustrate these effects.

Figure 1. Impact of Women’s Employment on Right-Wing Terrorism

Figure 2. Impact of Abortion Rates on Right-Wing Terrorism

Finally, I considered some political and policy factors that have been hypothesized to drive right-wing terrorism. There are several schools of thought on the impact that partisan control of government might have on violent right-wing extremism.  One holds that when Republicans win elections and hold public offices, violent far-right extremists increase their activities because they feel emboldened.

The other school argues that Democratic Party control, and policies that Democratic politicians frequently seek to enact such as gun control or enhanced social policies that increase the size of the federal government, antagonizes right-wing extremists, prompting them to strike back by launching terrorist attacks.  I tested for both and found that right-wing terrorist attacks were more common when a Democrat controlled the White House, and increased dramatically after the elections of both Bill Clinton and Barack Obama.

In fact, Democratic control over the White House increases right-wing attacks by almost 73 percent.  Figure 3 presents the different projected rates of right-wing terrorism under Democratic versus Republican presidencies.  The partisan effect, however, seems limited to national politics.  Partisan control over state government does not significantly affect patterns of right-wing terrorism.

Figure 3. Predicted Right-Wing Terrorism Under Democratic and Republican Presidencies

This particular finding is interesting given the argument that U.S. President Trump has emboldened right-wing extremists through his rhetoric and his policies and policy proposals.  However, the impact of the Trump presidency cannot be assessed by the study as the analysis does not cover terrorism after 2011.  The data I used to conduct the original analysis has not yet been updated through 2017, when Trump assumed office.  It will be critical to retest the role of partisan control over the White House once this data is available.

While who controls the White House is found to affect patterns of right-wing terrorism, the national partisan effect seems to not be linked to specific federal government policies.  Policies such as increases in federal income taxes or the 1994 federal ban on the sale assault weapons – both of which were an anathema for right-wing extremists – are not statistically significant predictors of attacks.

Conclusion

The sum of these findings is that several of the more symbolic factors, such as reaction against the empowerment of women or control over the government by an ideological “enemy,” that are significant drivers of terrorism rather than structural economic factors, demographic change or government polices enacted.  This finding is, perhaps, not so surprising.  On a general level, symbolic issues are frequently important motivators for terrorists world-wide.  Consider, for example, the symbolic importance of cleansing Muslim society from the influence of Western culture for a movement like Boko Haram in Nigeria or reconstructing an imagined Caliphate for the Islamic State (ISIL) movement.  More specific to the phenomenon of right-wing terrorism, the results underscore the potency of the U.S. President as a (singular) symbol of government and political direction of the country as well as the cultural impact of changing women’s statuses.

It is also important to consider that the study is very much a preliminary investigation into the drivers of domestic right-wing terrorism.  The study focused on the most basic structural factors that precipitate right-wing terrorism.  Future research might look beyond structural precipitants to examine factors that facilitate the motivation, planning and execution of right-wing terrorist attacks, such as the role played by social media, hate speech online, etc.

Author’s Note: Graphs of marginal effects of a 5-unit change (Women’s Employment), 10-unit change (Abortion Rates) and 1-unit change (Republican to Democrat) on counts of right-wing terrorist events. In models, state unemployment rate, inequality, population, population growth, urbanization rate, area, gross state product per capita, growth of gross state product per capita, region (Midwest, South, West) and previous year right-wing attacks are controlled for.

James A. Piazza is Liberal Arts Research Professor of Political Science at the Pennsylvania State University. Piazza’s research focuses on terrorism, counterterrorism, political violence and intra-state armed conflict. His published work has appeared in the American Journal of Political Science, the Journal of Politics,International Organization, Comparative Political Studies, International Studies Quarterly, Journal of Conflict Resolution, Public Choice, Journal of Peace Research, Political Psychology, Conflict Management and Peace Science, Political Research Quarterly, Foreign Policy Analysis, International Interactions, Defence and Peace Economics, Southern Economic Journal, Security Studies, Terrorism and Political Violence and Studies in Conflict and Terrorism. He can be contacted at . His website:  http://polisci.la.psu.edu/people/jap45

Following the 1998 peace agreement, Northern Ireland has been promoted as a model for peacemaking. Human rights discourse played a role as a cause and cure of the conflict.

Since the civil rights movement of the 1960s, the Northern Irish conflict has captivated imaginations far beyond the island. Following the 1998 peace agreement, the region has been internationally promoted as a model for peace-making. Politicians from the region have shared wisdom of the Northern Ireland peace process in far-flung countries in conflict, including the Philippines, Sri Lanka, Iraq, and Afghanistan. Some of the lessons exported from Northern Ireland’s peace process are general prescriptions, such as the necessity of engaging with enemies or the need for multi-party talks to include even the smallest parties. Broader lessons promoted about Northern Ireland’s peace process are claims about the role of human rights in conflict resolution. During the peace process, a popular history emerged with rights—political, economic, and human— occupying a central role as a cause and cure of the conflict.

Human Rights as Political Narrative

The broad outlines of this narrative are: after partition in 1921, the new state in Northern Ireland systematically denied civil and economic rights to Catholics and maintained Protestant dominance. In the late 1960s, when peaceful civil rights demands were met with both loyalist and state violence and state reforms failed, the republican movement was forced into armed struggle. During the conflict, the British state engaged in human rights violations, further compromising the legitimacy of UK governance. In the late 1990s, republicans, unionists, and the British state settled the conflict by agreeing to new political institutions that ensured equal rights for all.

However, human rights lessons from Northern Ireland’s peace process are not quite as tidy as this narrative suggests. My longstanding ethnographic and historical research in the region suggests caution about the comforting certainties of this causal account. In the 1960s, grassroots advocates protested that nationalists’ civil rights were systematically undermined since partition, and throughout the conflict, “first generation” rights to speech and association, or freedom from torture, were violated and remain deeply contentious. At the same time, human rights were absorbed into the conflict, and became another arena for ethnopolitical contest. In the Good Friday Agreement (GFA), an explicit commitment to human rights was envisioned for the new political arrangements. Yet as the agreement was implemented, rights politics have often been vehicles for the claims of nationalists and unionists, rather than universal human subjects.

Ethnopolitics and Human Rights

“Time for Peace” mural, Whiterock Road, Belfast. Image available under the GNU Free Documentation License via Wikimedia Commons.

Since the GFA, the tendency to argue ethnopolitical conflicts in terms of human rights has intensified, to the detriment of both wronged parties and broader understandings of human rights. A compelling example of how human rights were an incomplete solution to the conflict emerged early in the post-GFA era, in 2001, when a dispute in Ardoyne, north Belfast, resulted in shocking, violent loyalist protests at the Holy Cross Primary school (a Catholic girls’school). In June 2001, loyalists from the Glenbryn estate began picketing Holy Cross Primary School in nationalist Ardoyne, north Belfast. The school entrance was located just on the Glenbryn side of a famous “peace line.” Police in riot gear were deployed to protect small girls as they walked to school past lines of enraged adults. The dispute continued for four months, with violent conflicts during the summer break and a resumption of the pickets when the new term began in the autumn. Riots spread throughout north Belfast that autumn and winter, along with attacks on children travelling to other schools.

Families of the distressed children eventually backed an unsuccessful challenge of police conduct under the Police (Northern Ireland) Act 2000, and under Articles 3, 8, 13, and 14 of the European Convention. That case, P.F. and E.F. v. the United Kingdom (Application no. 28326/09), was eventually ruled inadmissible by the European Court of Human Rights. Its long legal journey ended in 2010, when the European declared that, horrific as the protests were, there was no evidence of European convention breach.

The dispute and legal proceedings very nearly derailed the new Human Rights Commission formed under the GFA.  In 2002-3, six members resigned or withdrew from the commission, citing multiple reasons related to the commission’s lack of authority and resources, its approach to drafting a Bill of Rights, and, most notably, its approach to handling the Holy Cross protests. Although the commission as a whole voted not to become involved, its casework committee committed the commission to supporting the families’ lawsuit. Individual commissioners took contradictory public positions and became increasingly divided. Meanwhile, the commission was perceived as part of an ethnopolitical conflict rather than as public advocates for either the protection of vulnerable people or fundamental rights.

The Holy Cross protest was not resolved by human rights institutions or advocacy; some might argue that it has never been resolved. The situation revealed several problematic dimensions of treating human rights as a cure for conflict. One difficulty is that human rights laws concern the conduct of state actors. Paramilitary organizations, neighborhood associations, and transnational corporations do not sign human rights treaties.

Human Rights in the Good Friday Agreement

Another issue making it difficult for human rights law or advocacy to provide a resolution to conflict was how the GFA itself situates human rights principles in relation to power-sharing as a means to manage conflict. One innovation of the GFA is that it makes human rights central to the settlement, with the entirety of section 6 devoted to “Rights, Safeguards and Equality of Opportunity.” However, the GFA is more strongly oriented by political scientist Arend Lijphart’s consociational model. This model prescribes the management of conflict through power sharing among parties defined in ethnic or communal terms. Thus, the GFA situates human rights within a broader logic that privileges collective political rights. This conceptual maneuver mirrors the way political rhetoric and everyday life absorb human rights claims into regional ethnopolitics, rather than creating a transformative alternative to ethnopolitics.

In the Holy Cross conflict, protagonists framed the dispute in terms of collective rights and alleged that these rights were being differentially allocated by the state. Families of the girls argued that the protests subjected them to inhuman and degrading treatment—violations of their human rights. Furthermore, they said, police did not use force to stop the protests because the girls were Catholic, but they would have ended any such protest by nationalists. Loyalists claimed that free assembly was an unconditional right, irrespective of sectarian content or whether violence might be a consequence.

Unfortunately, the kinds of conflicts and challenges for human rights politics raised in the Holy Cross conflict are neither unusual nor uncommon in Northern Ireland. For example, in Donaldson v. the United Kingdom (Application no. 56975/09) the European Court of Human Rights refused to hear the complaint of a republican prisoner that his human rights were violated when the prison service did not allow him to wear a lily (a symbol of the republican struggle for a unified Ireland) outside his cell. Disputes over rights to display emblems may appear frivolous outside the region, but they are part of a broader process, in which human rights laws and institutions have been insufficient to resolve the disputes that emerge from Northern Ireland’s longstanding political conflict.

Enduring Lessons and the Everyday Life of Rights

In my 2014 monograph, I explore at length how rights politics have often functioned war by other means over time, rather than providing a comprehensive resolution to conflict. I conclude that advocacy such as the lesbian, gay, bisexual, and transgender (LGBT) equality movement have been more transformative in human rights terms than attempts to balance ethnopolitical rights. This cautionary point about how human rights politics have been received, reinterpreted, and transformed in the Northern Ireland context is not intended to dismiss the peace process’ significant achievements, including the profound diminution of political violence, paramilitary demobilizations, and decommissioning.

Nevertheless, the successes of the process also require recognition that throughout the fitful implementation of the GFA, political polarization intensified, past violence and political symbols have been repeatedly contested, and riots surrounding parades and symbolic matters like flags have become dangerous and costly recurrent events, intimating, for some, a return to conflict. Violence casts a long shadow across the present peace; prosecutions and re-investigations of past murders and atrocities continue, recent killings like the murder of Kevin McQuigan last summer destabilize power-sharing institutions, and ministers continue to warn of resurgent paramilitary activity – such as a recent upsurge in bomb attacks.

Understanding the role of human rights in everyday politics in both the past and present is necessary for making nuanced claims for human rights advocacy and law in conflict resolution. Northern Ireland’s tremendous reduction in violence must not be dismissed, but it is important to recognize that the settlement also sustains a form of ethnopolitics that is not always congruent with the goals of human rights advocacy. As the politics of the conflict continue to structure the settlement, it is fair to ask how transformative human rights politics have been. Such an approach can make us conscious of perilous conditions that constrain the present fragile peace, and highlight achievements that are durable and transferrable for the future.

Dr. Jennifer Curtis is Honorary Fellow in Social Anthropology at the University of Edinburgh. She is the author of Human Rights As War By Other Means:  Peace Politics in Northern Ireland, published by the University of Pennsylvania Press. Her work focuses on how grassroots social movements appropriate and alter rights advocacy and law. She has conducted long-term ethnographic research in Belfast, Northern Ireland and in the United States.  She is currently completing an ethnographic monograph on race, sexuality, and civil rights in red state America, based on fieldwork in Missouri. The book explores the local and national significance of #BlackLivesMatter, movements for LGBT equality, and anti-equality movements, within the broader historical context of racialized violence, slavery, and inequality in the American South.