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Islamic extremism is the dominant security concern of many contemporary governments, spanning the industrialized West to the developing world. Narrative Landmines explores how rumors fit into and extend narrative systems and ideologies, particularly in the context of terrorism, counter-terrorism, and extremist insurgencies. Its concern is to foster a more sophisticated understanding of how oral and digital cultures work alongside economic, diplomatic, and cultural factors that influence the struggles between states and non-state actors in the proverbial battle of hearts and minds. Beyond face-to-face communication, the authors also address the role of new and social media in the creation and spread of rumors.

 As narrative forms, rumors are suitable to a wide range of political expression, from citizens, insurgents, and governments alike, and in places as distinct as Singapore, Iraq, and Indonesia—the case studies presented for analysis. The authors make a compelling argument for understanding rumors in these contexts as “narrative IEDs,” low-cost, low-tech weapons that can successfully counter such elaborate and expansive government initiatives as outreach campaigns or strategic communication efforts. While not exactly the same as the advanced technological systems or Improvised Explosive Devices to which they are metaphorically related, narrative IEDs nevertheless operate as weapons that can aid the extremist cause.

Since the late 1960s, the Basque insurgent organization ETA (Euzkadi ta Askatasuna, or Basque Homeland and Freedom) has been engaged in a violent struggle against the Spanish state in an effort to gain the independence of the Basque Country. ETA violence has led to the death of hundreds of people, making the organization the most violent insurgent group in Europe. Between 1975 and 1988, nearly thirty attempts to negotiate an end to violence, with a few limited exceptions, all ended in failure. This important book examines why the efforts to negotiate have failed and makes suggestions on how to improve the chances for successful discussion in the future. Although Clark does not disprove the conventional wisdom that negotiation with terrorists is a bad idea, he does begin from the opposing point of view that there may be some positive values to be realized from such negotiation.Negotiating with ETA describes the various factions that are interested in the outcome of such negotiations and the Spanish antiterrorist policy throughout the period under examination. The book also recounts the early attempts to negotiate, the first attempt at "social reintegration," various attempts by the Basque Government to get negotiations started, negotiation efforts under the Spanish socialist government of Felipe González, and the lengthy negotiations that took place in Algeria. A wide range of scholars and specialists will find this book valuable, including those interested in contemporary Spanish politics, ethnic nationalism, Basque affairs, the problem of terrorism, and conflict resolution.

In New Political Religions, or an Analysis of Modern Terrorism, Barry Cooper applies the insights of Eric Voegelin to the phenomenon of modern terrorism. Cooper points out that the chief omission from most contemporary studies of terrorism is an analysis of the “spiritual motivation” that is central to the actions of terrorists today. When spiritual elements are discussed in conventional literature, they are grouped under the opaque term religion. A more conceptually adequate approach is provided by Voegelin’s political science and, in particular, by his Schellingian term pneumopathology—a disease of the spirit.

While terrorism has been used throughout the ages as a weapon in political struggles, there is an essential difference between groups who use these tactics for more of less rational political goals and those seeking more apocalyptic ends. Cooper argues that today's terrorists have a spiritual perversity that causes them to place greater significance on killing than on exploiting political grievances. He supports his assertion with an analysis of two groups that share the characteristics of a pneumopathological consciousness—Aum Shinrikyo, the terrorist organization that poisoned thousands of Tokyo subway riders in 1995, and Al-Qaeda, the group behind the infamous 9/11 killings.

Cooper applies the Voegelinian terms first reality (a commonsense goal regarding legitimate political grievances) and second reality (a fantastic objective sought by those whose rationality has been obscured) to show the major divide between political and apocalyptic terrorist groups. Osama Bin Laden's "second reality" was the imaginary goal that the 9/11 attack was supposed to achieve, and the commonsense reality was what truly happened (the deaths of nearly 3,000 people and the United States's subsequent military response). Cooper shows how such spiritual perversity enables a human being, imagining himself empowered by God, to go on a campaign of mass destruction.

Cooper concludes with a chapter on the uniqueness of terrorist networks, their limitations, and the means by which they can be dealt with. In the ongoing conversations among specialists in terrorist studies, as well as the ordinary discourse of citizens in western democracies wishing to understand the world around them, this book will add a distinctive voice.