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The Observer last year revealed the IRD’s major campaign in Indonesia in 1965 that helped encourage anti-communist massacres which left hundreds of thousands dead. There, the IRD prepared pamphlets purporting to be written by Indonesian patriots, but in fact were created by British propagandists, calling on Indonesians to eliminate the PKI, then the biggest communist party in the non-communist world.

“The UK did not simply invent material, as the Soviets systematically did, but they definitely intended to deceive audiences in order to get the message across.”

“reports” sent to warn other governments, selected journalists and thinktanks about “Soviet subversion” or similar threats.The reports comprised carefully selected facts and analysis often gleaned from intelligence provided by Britain’s security services, but appeared to come from ostensibly independent analysts and institutions that were in reality set up and run by the IRD. One of the first of these, set up in 1964, was the International Committee for the Investigation of Communist Front Organisations.

Between 1965 and 1972, the IRD forged at least 11 statements from Novosti, the Soviet state-run news agency. One followed Egypt’s defeat in the 1967 six-day war against Israel and underlined Soviet anger at Egypt’s “waste” of so much of the arms and materiel Moscow had supplied to the country.

The IRD also forged literature purporting to come from the Muslim Brotherhood, a mass Islamist organisation that had a significant following across the Middle East. One pamphlet accused Moscow of encouraging the 1967 war, criticised the quality of Soviet military equipment, and called the Soviets “filthy-tongued atheists” who saw the Egyptians as little more than “peasants who lived all their lives nursing reactionary Islamic superstitions”.AdvertisementThe IRD also created an entirely fictive radical Islamist organisation called the League of Believers, which attacked the Russians as non-believers and blamed Arab defeats on a lack of religious faith, a standard trope among religious conservatives at the time.

The IRD’s leaflets echoed other claims made by radical Islamists, arguing that military misdeeds should not be blamed on “the atheists or the imperialists or the Zionist Jews” but on “Egyptians who are supposed to be believers”.

Other material highlighted the poor view that Moscow took of the Palestine Liberation Organisation and the limited aid offered by the Soviets to Palestinian armed nationalist groups. This was contrasted with the more supportive stance of the Chinese, in a bid to widen the split between the two communist powers.

One major initiative focused on undermining Ian Smith’s regime in Rhodesia, the former colony that unilaterally declared its independence from the UK in 1965 in an attempt to maintain white minority rule.The IRD set up a fake group of white Rhodesians who opposed Smith. Its leaflets attacked him for lying, creating “chaos” and crippling the economy. “The whole world is against us … We must call a halt while we can still save our country,”

In early 1963, the IRD forged a statement from the World Federation of Democratic Youth, a Soviet front organisation, which denounced Africans as uncivilised, “primitive” and morally weak. The forgery received press coverage across the continent, with many newspapers reacting intemperately.

A similar forgery in 1966 underlined the “backwardness” and “political immaturity” of Africa. Another, a statement purportedly from Novosti, blamed poor academic results at an international university in Moscow on the quality of the black African students enrolled there. The IRD sent more than 1,000 copies to addresses across the developing world.

As with most such efforts, the impact of the IRD’s campaigns was often difficult to judge. On one occasion, IRD officials were able to report that a newspaper in Zanzibar printed one of their forgeries about Soviet racism, and that the publication prompted an angry response. This was seen as a major achievement. Officials were also pleased when Kenyan press used fake material about the 1967 six-day war, and when newspapers across much of the Islamic world printed a fake Novosti bulletin on the conflict. Occasionally, western newspapers unwittingly used IRD materials, too.

Though the IRD was shut down in 1977, researchers are now finding evidence that similar efforts continued for almost another decade.“The [new documents] are particularly significant as a precursor to more modern efforts of putting intelligence into the public domain.“Liz Truss has a ’government information cell’, and defence intelligence sends out daily tweets to ‘pre-but’ Russian plots and gain the upper hand in the information war, but for much of the cold war the UK used far more devious means,” Cormac said.

Such an environment also enables these regimes to clamp down on dissent at home with impunity. Terrorism becomes a catchall term to justify repression. In Saudi Arabia, even atheists are defined as terrorists under existing anti-terrorism laws

David Duke, the former Ku Klux Klan leader who visited Damascus in 2005 to show solidarity with the Syrian regime against Zionism and imperialism, frequently expressed support for Syrian President Bashar al-Assad despite the dictator’s vicious campaign against his own people. In a 2017 tweet, he wrote, “Assad is a modern day hero standing up to demonic forces seeking to destroy his people and nation – GOD BLESS ASSAD!” Similar Assad-friendly sentiments have been expressed by far-right figures in Europe

as European countries increasingly became critical of Saudi Arabia last year after the growing casualties in the Yemen war, the imprisonment of women activists, and the murder of the Washington Post columnist Jamal Khashoggi, Riyadh turned to the right wing for support. Among other efforts, a delegation of Saudi women was dispatched to meet with the far-right bloc of the European Parliament. According to Eldar Mamedov, an advisor to the European Parliament’s social democrats, Saudi Arabia subsequently became a divisive issue in Brussels, as left-of-center forces pushed for resolutions against the kingdom while right-wing forces opposed them

These regimes intentionally push propaganda about political and religious activists from their countries now living in the West to marginalize and silence them in their new homes. Many of these individuals fled repression and sought protection in democracies; labeling them as religious or stealth jihadis makes it easier to discredit their anti-regime activism. The rise of powerful Western Muslim activists and politicians adds to these regimes’ anxiety about their own domestic stability.

The notion that one can eradicate political violence is illusionary. Political violence has been a fixture of human history since day one and is likely to remain a fact of life. Its ebbs and flows often co-relate to economic, social and political up and down turns. In other words, counterterrorism and counternarratives will only be effective if they are embedded in far broader policies that tackle root causes. And that is where the shoe pinches. To develop policies that tackle root causes, that are inclusive and aim to ensure that at least the vast majority, if not everyone, has a stake in society, the economy and the political system involves painful decisions, revising often long-standing policies and tackling vested interests. Few politicians and bureaucrats are inclined to do so.

militants have benefitted from the fact that the world was entering a cyclical period in which populations lose confidence in political systems and leaderships. The single largest success of Osama bin Laden and subsequent militants is the fact that they were able to disrupt efforts to forge inclusive, multicultural societies, nowhere more so than first in Europe, then the United States with the rise of Donald Trump, and exploit ripple effects in Asia

what makes this cycle of lack of confidence more worrisome and goes directly to the question of the ideological challenge is how it differs from the late 1960s, the last time that we witnessed a breakdown in confidence and leadership on a global scale. The difference between then and now is that then there were all kinds of worldviews on offer: anti-authoritarianism, anarchism, socialism, communism, concepts of extra-parliamentary opposition, and in the Middle East and North Africa, Arab nationalism and Arab socialism. Today, the only thing on offer are militant interpretations of Islam and jihadism

an approach that focuses on the immediate nature of the threat and ways to neutralize it rather than on what sparked it

Saudi Crown Prince Mohammed bin Salman appeared to be holding out a dream for his kingdom. But that dream increasingly is being shattered both in Yemen and at home. Autocrats in the Middle East and North Africa are about upgrading and modernizing their regimes to ensure their survival, not about real sustainable change

populists and nationalists advocating racial, ethnic and religious purity and protectionist economic policies are unlikely to fare any better

Creating a policy framework that is conducive to an environment in the Middle East, North Africa and South Asia that would favour pluralism and respect of human rights and counter the appeal of jihadism and emerging sectarian-based nationalism is not simply a question of encouraging and supporting voices in the region, first and foremost those of youth, or of revisiting assumptions of Western foreign policies and definitions of national security.  It involves fostering inclusive national identities that can accommodate ethnic, sectarian and tribal sub-identities as legitimate and fully accepted sub-identities in Middle Eastern, North African, and South Asian, as well as in Western countries. It involves changing domestic policies towards minorities, refugees and migrants

Instead of reducing the threat of political violence, the largely military effort to defeat Al Qaeda produced ever more virulent forms of jihadism as embodied by the Islamic State. It may be hard to imagine anything more brutal than the group, but it is a fair assumption that defeating the Islamic State without tackling root causes could lead to something that is even more violent and more vicious.

With democracy on the defense, free market enterprise having failed significant segments of the public, and newly found legitimacy for prejudice, bias and bigotry, democratic governments are incapable of credibly projecting a dream, one that is backed up by policies that hold out realistic hope of producing results

Norway’s response to right-wing extremist Anders Behring Breivik’s traumatic attacks in 2011 that killed 77 people stands as a model for how societies can and should uphold concepts of pluralism and human rights. Norway refrained from declaring war on terror, treated Breivik as a common criminal, and refused to compromise on its democratic values. In doing so, Norway offered a successful example of refusing to stigmatise any one group in society by adopting inclusiveness rather than profiling and upholding the very values that autocrats and jihadists challenge

That politics is becoming basically tribal has been surprising to some, but this is really just a confirmation of what political life has been for most of history: a battle over who we are, what we stand for, and what we want to believe in. A series of academic studies (Democracy for Realists being the most prominent) has argued with the benefit of growing empirical data that people, even the better educated, don’t vote based on policy. The authors Christopher Achen and Larry Bartels make the case that the “most important factor in voters’ judgments [is] their social and psychological attachments to groups.” In other words, if the same person, with the same genetics and life experience but no political attachments, decides to become a Republican, he is likely to become more pro-life. If that person decides to become a Democrat, he is likely to become more pro-choice.

Edward Blyden, a black Protestant in West Africa whose article “Mohammedanism and the Negro Race” interpreted the fate of Muslims and blacks distinctly from white Christians; the British historian Arnold Toynbee best known for his anti-Turkish propaganda; and Ernest Renan, the leading French historian and philosopher who claimed that Islam was incompatible with modern science

The continued popularity of the idea of the Muslim world cannot be attributed to the elite alone. Today’s public spheres are saturated with political novices and seasoned politicians, academics, curious observers, and a vast range of nominally interested pundits, all of whom, it seems, have something to say about Muslims and Islam. Comment has never been freer and more pernicious. Any and all opinions find expression through more diffuse communication technologies than ever before. There are no guarantees that the provenance of a concept confines its use within the social networks that may have once given the concept meaning. If Aydın has written the history of an idea’s emergence, to what extent must its endurance account for a wider social field?

A general dislike of modern borders has been a feature of Islamist politics for some time now, and not just among the young and zealous. Turkey’s President Recep Tayyip Erdogan, for example, has been candid on how Turkey’s “emotional borders” extend far beyond those drawn on the map.

After the Arab Spring, a growing number of Islamists have begun to challenge what they see as uncreative approaches to the state — an overly centralized state, and one which, in its very constitution, is unable to tolerate dissent or alternative approaches to organizing society. There is a sense, as one participant put it to us, that the state actively interferes with everything, including religion.

a sort of libertarian streak

The Islamic State’s model is actually quite modern, with government control taking precedence over social and religious institutions rising organically from the grass roots.

As the scholar Ovamir Anjum has argued, pre-modern Muslim thought was not concerned with “politics” in the traditional sense, but with the welfare of the ummah — what he cleverly calls “ummatics.”

What’s discomforting is that many Muslims — and not just the Islamic State or card-carrying Islamists — might prefer, in an ideal world, to be free to pledge their ultimate loyalty to the ummah in the abstract, rather than to a nicely bounded nation-state. And while survey data shows the overwhelming majority of Muslims strongly oppose the group, the Islamic State nonetheless draws strength from ideas that have broader resonance among Muslim-majority populations

Maybe the reason Islam hasn’t fallen in line isn’t just the poverty, the lack of education, colonialism or wars. These all play a role, of course. But maybe the ideas Islamism brings to the fore also have a resilience and appeal that we have been reluctant to admit. And maybe the liberal order is not as desired, inevitable or universal as we thought.

The US and Israel can no longer rely on dependable and friendly Arab dictators, and will finally have to take the aspirations for genuine peace with the Palestinians seriously. The Middle East may seem to be caught between a rock and a hard place – that is, between secular dictatorships and Islamic fundamentalisms. But indeed a third alternative, a secular democratic one, does exist. We must hope that the democratic forces in all these countries will eventually be able to harness both the Islamists and the militarists.