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Next year will mark the 25th anniversary of the butchery of Srebrenica. To say that what happened in Srebrenica in July 1995 was the first such crime on European soil after World War II is to completely disregard the horror of the concentration camps discovered in 1992 or the rape camps for which there is no precedent in European history. Genocide in Bosnia and Herzegovina was a long process of systematic extermination.

what happened in the 1990s in Bosnia serves as an inspiration to far right terrorists across the world as well as their "anti-imperialist" allies. Today, we can no longer claim that another genocide is impossible.

The conservative communities that organize their lives according to religious principles were often ostracized and suppressed by governments that upheld the state-secularist principles of the modern Turkish Republic. Conservative communities in Turkey have long since had their historic inability to openly express and develop religious sentiments, education and practices in public life, engraved on their lives, thanks to the constant government surveillance of a transgressive state power over religion since the beginning of the Republic in early 1920s

In general, the conservatives in Turkey are citizens loyal and submissive to state authority and respond to the call of nationalism. Their strong identification with the state and its nation is another reason why they have rarely staged illegal, anti-government political mobilizations in the Republic’s history. Erdogan’s administration, despite allegations of corruption and manipulation, still claims to be Islamist. He is also the embodiment of power and authority which prompts his constituency’s historical reflex of obedience to the state, this time one that they can largely identify with

Erdogan is a populist leader, extremely talented in connecting with his constituency and invoking their collective memories of social adversity and cultural victimhood. His ability to translate collective symbols, from headscarves to Israel, into political support is the key to his leadership. He is convincing because of his close familiarity with their ideals and vulnerabilities.

Moreover, Erdogan’s campaign displayed remarkably effective political management, creating a cloud of victimhood amidst ongoing scandals and allegations. Erdogan emerged as a victim of historically embedded coup attempts and “international” conspiracies, evoking this shared sense of victimhood, marginalization and ostracization with his public.

Turkish state-secularists often express their disdain for Islamists, stating that the latter has a secret agenda to destroy the secular Republic and establish an Islamic one. It is now evident that this Islamist government may indeed be destroying the organization of the Republic, not with an Islamist agenda but with expansive corruption and clientalism.  Turkey’s state and democracy can only be salvaged if a consistent and unyielding opposition contests the government’s actions while prudently allaying people’s deep-rooted anxieties of marginalization.

He may be a character from history’s funhouse, sent to remind us that contingency’s reign is great, but his origins are to be found in the conjoined histories of the West and the rest. More recently, Gaddafi’s border police and coast guard, trained and assisted by the EU, have been greatly valued by the ‘good Europeans’ for helping keep out the Africans. Liberal war’s last service is to locate the source of violence in the natives, on the backward peoples of the non-European world, not on the Westerners who exploit, invade, occupy and bomb. If we go by official rhetoric, the problem in Iraq and Afghanistan apparently has to do with religious and ethnic prejudice among the peoples there, who irrationally keep killing one another as well as Western soldiers kindly sent to modernise them. The great cost of liberal war is clarity.

War is not a morality tale, but a violent mutual embrace. Serious thinking begins with acceptance that we in the West are now combatants, and ethical responsibility requires seeing beyond the seductions of liberalism.

a Jewish group known as the Sicarii, who violently opposed Roman rule and killed fellow Jews they saw as collaborators. They were reputed to have committed mass suicide under siege at the mountain redoubt of Masada in 73 CE

In 657 CE, the new religion of Islam experienced its first outbreak of extremism, a sect known as the Kharijites, who are remembered for their zealous beliefs and brutal violence against Muslims who they believed had strayed from the true path

Christianity was not immune to these dynamics either, at times launching crusades and inquisitions to violently root out sectarians and unbelievers they viewed as “infidels”. One of these, the Albigensian Crusade of the 13th century, wiped out a deviant Christian sect in France known as the Cathars. Legend (possibly apocryphal) holds that the commander of the Roman Catholic forces uttered a Latin phrase that is remembered today, somewhat altered in translation, as “Kill them all and let God sort them out”. Whether the words were said or not, the massacre of Beziers in 1209 killed 20,000 Cathars, and by the end of the Crusade the entire sect had been slaughtered.

As some Spaniards expressed horror at the enslavement and extermination of indigenous people in the Americas, intellectuals of the day crafted racial and ideological arguments to excuse and even justify these horrors, arguing that the natural superiority of Spaniards justified the enslavement of the continent’s indigenous residents, “in whom you will scarcely find any vestiges of humanness”. These justifications were understood by 19th-century thinkers as one link in the chain that led to the American adoption of racial slavery – one of history’s most egregious and shameful extremist practices, which victimised millions of people of African descent over the course of hundreds of years.

The Nazis killed six million Jewish people during their time in power, and millions of others, including disabled people, LGBTQ people and Soviet, Serbian, Roma and Polish civilians. Although the Nazis were defeated, their legacy lives on today in the form of (at least) dozens of neo-Nazi groups around the world

The 1980s gave rise to modern jihadist extremism: the mobile, transnational movement significantly spearheaded by al Qaeda which raised the issue of violent extremism to a global priority in 2001 on September 11; it was elevated still further by the rise of ISIS in the 2010s. Today, thousands of jihadist extremists take part in violent activities all over the globe, from terrorism to insurgency. The same period has seen a resurgence of white nationalism and white supremacy in the United States and Europe, many of whom focus on Muslims as their chief enemy, pointing to the depravities of jihadism as part of their justification for their hate. But it’s not only white extremists who are targeting Muslims. In Myanmar, a new breed of Buddhist extremists seeks to exterminate Muslim Rohingya communities. In China, ethnic Uighurs who practice Islam are being incarcerated and ‘re-educated’ in concentration camps, a fact that too rarely features in discussions of extremism.

We don’t always frame our collective memory as a history of extremism; maybe if we did, it would place current events in context

Despite the pervasive role extremism has played in history, some elements of modern life can fairly be understood as making things uniquely worse. Chief among these is the rise of globally interconnected social media networks.

Technologies that turbo-charge the transmission of ideology have a disproportionate effect on the spread of extremist ideas

In addition to helping the supply-side of extremism, social media and other online technologies also empower demand. Before the internet, it was harder for curious people and potential recruits to find information about extremist groups and make contact with their members. Now, anyone with a keyboard can quickly seek out extremist texts and even make contact with extremist recruiters

Extremist movements eventually fall, even if it takes hundreds of years.

We may never banish extremism from the human experience, but we can save lives and preserve societies by managing and understanding it.

“We don’t get instructions from the U.S. government.” He recalled Trump’s announcement, in December, 2017, that the U.S. would recognize Jerusalem as the capital of Israel. As the United Nations considered a resolution condemning the move, Nikki Haley, Trump’s envoy to the U.N., circulated a threatening letter, saying that Trump “has requested I report back on those who voted against us.” Feeley heard nothing in advance about the letter. “Do you think we got a heads-up, to prepare?” he said. “Nothing.” Soon afterward, he received outraged telephone calls from Panama’s President and Vice-President, Isabel de Saint Malo. Feeley recalled that when Saint Malo called “she said, ‘John, friends don’t treat friends like this.’ All I could say was ‘I know. I’m sorry.’ We both knew it was going to hurt our personal and institutional relationship. And there was nothing we could do about it.”

Since Trump’s election, “we’ve taken a step back in tone,” Feeley said. “We tried to get Kerry to bury the Monroe Doctrine. But now, all of a sudden, it’s back.”

Early this year, during an appearance in Texas, Tillerson called the Monroe Doctrine “clearly . . . a success.” The rhetoric has had a chilling effect, Feeley said, “Latins believe that Trump and his senior officials have no real interest in the region, beyond baiting Mexico and tightening the screws on Cuba and Venezuela.”

a building in the style of a pagoda: a monument to China’s presence in Panama. “Look how prominent they’ve become,” one of the staffers said. In June, 2016, a major expansion of the canal was completed, and the first ship through was an enormous Chinese freighter, designed to fit the new dimensions. “I got a big American naval ship to park right outside the locks, where the Chinese ship would see it,” Feeley said. “And I threw our annual Embassy July 4th party on it.” He laughed at the memory, but he knew that the gesture was ultimately futile.

As the United States has retreated from Latin America, China’s influence has grown. Since 2005, banks linked to Beijing have provided more than a hundred and fifty billion dollars in loan commitments to the region—some years, more than the World Bank and the Inter-American Development Bank combined. In less than two decades, trade between China and Latin America has increased twenty-seven-fold.

The Taiwanese government furiously denounced Panama for succumbing to “checkbook diplomacy,” but Panamanian officials denied that the decision was motivated by economics. Then, last November, Varela travelled to Beijing and joined President Xi Jinping in a ceremony to celebrate their new friendship, at which he signed nineteen separate trade deals. At around the same time, the China Harbour Engineering Company began work in Panama on a hundred-and-sixty-five-million-dollar port.

Panama could well become China’s Latin-American hub; the One Belt, One Road initiative, working with Varela’s government, is planning to build a railway from Panama City to near the Costa Rican border. But, Feeley added, “the Panamanians are naïve about the Chinese.” He told me that he had worked to persuade Panama’s security ministry not to sign a communications-technology deal with the Chinese, partly out of concern that they would use the infrastructure for espionage, as they have elsewhere. The Chinese company Huawei, which has headquarters in Panama, lobbied hard “to delay, divert, and get the contract.” In the end, the work was contracted to an American firm, General Dynamics, but the negotiations were difficult.

Varela’s government has quietly leased the Chinese a huge building plot, on the strip of land that juts into the ocean at the mouth of the canal, to use as the site of a new Embassy. Sailors on every ship in the canal will see the proof of China’s rising power, as they enter a waterway that once symbolized the global influence of the United States.

As morale sank in the State Department, veteran diplomats had been leaving, in what some called “the exodus.” David Rank, the senior American diplomat in China, stepped down last June, after Trump withdrew from the Paris accord. “You have decisions that the rest of the world fundamentally disagrees with,” Rank said recently. He recalled that, on September 11, 2001, “I got a call from the Embassy of an allied country seconds after the attack. The person said, ‘Whatever you need, you can count on us.’ Now that we pulled out of Paris and Iran, swept tariffs across the world, I wonder if we’re going to get that call again.”

Feeley pointed out that leftist leaders were in retreat throughout Latin America, and that popular movements were rejecting old habits of corrupt governance. It was, he said, “the greatest opportunity to recoup the moral high ground that we have had in decades.” Instead, we were abandoning the region. “I keep waiting for a Latin leader to paraphrase Angela Merkel and say, ‘We can no longer count on the Americans to provide leadership.’ ”

Some people liken it to an own goal. I’d say it’s more like a self-inflicted Pearl Harbor

“There’s this idea that the States is just like the rest of us. That’s the saddest thing to me.”

Foreign Service officers were willing to work with the Trump Administration. “I don’t know of a single Trump supporter who is an F.S.O.,” he said. “But I also don’t know of a single F.S.O. who hopes for failure, myself included. Far from the Alex Jones caricature of a bunch of pearl-clutching, cookie-pushing effetes, we have an entire corps of people who will do everything they can to successfully implement American foreign policy, as it is determined by the national leaders—to include Mike Pompeo.” But, Feeley suggested, Pompeo would need to moderate his boss’s instincts. “I just do not believe that, with Trump’s rhetoric and a lot of his policy actions, we are going to recoup our leadership position in the world,” he said. “Because the evidence is already in, and we’re not. We’re not just walking off the field. We’re taking the ball and throwing a finger at the rest of the world.”

There was a modestly attended rally outside the city’s Labor Temple, where Nichols and I talked with a shirtless member of the Santa Cruz chapter of the Lesbian Avengers who said, “When we got here, the Steelworkers weren’t very queer-friendly. As the week wore on, they got more comfortable with us. My nipples stand in solidarity with the Steelworkers and Teamsters and all the laboring people!” A locked-out Kaiser Aluminum worker standing near her said: “A year ago I thought a redwood deck was the most beautiful thing in the world. Now I understand the importance of sustainability. I guess I’m an environmentalist now.” There’s nothing like common struggle to forge alliances among the most apparently unlikely people.

The Seattle-era left was heavy with philanthropists and the NGOs they funded. Critiques of capitalism were largely over size and style, never critiques of capitalism as a social system. “Globalization” was identified as the major problem, a word that always sounded like a euphemism for capitalism and imperialism, but those concepts were shunned as hopelessly antique. If you pointed out the euphemizing, you were red-baited.

Some of the spirit of Seattle animated the Occupy movement — the same aversion to structure, hierarchy, and agenda, the same belief that taking up public space could lead to some kind of durable social transformation. But as marvelous as it was in many ways, it couldn’t.

On a website put together by a group of DAN activists to memorialize the Seattle events, there’s a page listing the moment’s heirs: the fight against the Dakota Access Pipeline, the Movement for Black Lives, the migrant justice movement, struggles for gender self-determination, against the prison-industrial complex. All these are thoroughly admirable and worthy of support (though, not surprisingly, there’s no mention of the revival of socialism). But the whole approach seems a holdover from the days of hot-linked nodes and movements of movements.

Many emerging diseases, like those listed above, are zoönoses – diseases transferred from other vertebrates. Their origins can usually be traced to wildlife. They may have stayed on, unnoticed, in the wild and never made the species jump to infect us if a stable ecosystem had been left undisturbed

The urban push into the forest forces bat populations to colonise human spaces and increases their vulnerability – and ours.

Urbanisation provides new roosts, new sources of food and new company. Bats are sociable creatures. They form lasting relationships with home, and their urban circle of friends may embrace species that won’t roost together in the wild. And this commingling means a richer, more diversified stew of bat-borne viruses.

bats don’t get sick. Not as often as they should, considering the range of viruses they harbour

When a bat flies, its metabolic rate rises to meet the exorbitant energy demand of flight, and its body temperature spikes to a high fever. In all mammals, fever upticks the immune process and slows viral replication. As the only mammal capable of sustained flight, the bat has evolved this pattern of spiking body temperature. The benefit is a more efficient immune system.

Bats also spend a great deal of time in torpor – a state of suspended animation, when the body’s temperature drops. Was it this that encouraged viruses to co-evolve the ability to flourish across a wide range of temperatures?

Coronaviruses are 30 per cent of the healthy bat’s virome. They cause diseases in other species – diarrhoeas and dysenteries; respiratory infections in cattle, dogs and swine; even peritonitis in cats. But before 2002, the worst illness they gave us humans was the common cold. Then, in 2002, SARS emerged. It had a death rate of 10 per cent. What had changed?

Words like “coincidental” and “fortuitous” have no place in the narrative of an emerging disease. Instead, we must look for the motive force, the driver that brought about disease. Southeast Asia has lost 30 per cent of its forests in recent years. The deforested land is intensively cultivated. Urban growth is invasive. This abrupt proximity between humans and bats allows greater exposure to the viruses shed in bat saliva and guano, and provides an environment conducive to a rapidly diversifying spectrum of viruses. And since bat coronaviruses cause infections in domesticated species, intermediate hosts are aplenty.

when there is a spillover, humans are immunologically naïve to the virus. This results in a virulent infection, and the virus quickly adapts to rapid spread between humans.

At present, there are thousands of coronaviruses circulating in bats. Just seven of them have declared themselves in humans. As crowding increases, more may emerge. Can we predict what the next one will be like?

The West has long jeered at Asia and Africa as “virus machines”. Such a label is deeply offensive to more than half the people on this planet, besides being scientifically untrue. Viruses are everywhere. Asia and Africa have been historically impoverished by European nations, either through genocide or colonisation. Disease was driven by conquest in the past, and racism in science is rooted in that memory. The language of science often echoes that inequality of power, and, thankfully, we’re growing more sensitive to it.

Disease is driven by capitalism today: the forests of Asia, Africa, Central and South Americas are enslaved to richer nations to produce goods that serve few and bankrupt millions.