What We Can (And Cannot) Learn from Discourse
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Rethinking the Discursive Construction of Terrorism and Counterterrorism: What We Can (and Cannot) Learn from Discourse CHIN-KUEI, TSUI The National Centre for Peace and Conflict Studies, University of Otago, PO Box 56, Dunedin 9054, New Zealand E-mail:[email protected]; [email protected] Author’s Note: A paper prepared for the International Studies Association (ISA) 55th Annual Convention, 26-29 March, 2014, Toronto, Canada. PLEASE DO NOT CITE OR DISTRIBUTE WITHOUT AUTHER’S PERMISSION. Introduction The aim of the present research is to analyse and explain how the counterterrorism ‘regime of truth’ (Foucault, 2002) in America was constructed and constituted through the process of discursive practice. The conception of ‘regime of truth,’ according to Foucault (2002: 131), can be understood as a type of discourse which is perceived as, and functions as, truth, a specific mechanism or instance that enables human beings to distinguish between true and false interpretations, and the status of those who have the authority to affect public opinion and decide what is true. It can be argued that through the way that discourse is framed and comprehended—that is, discursive practice—the common understanding, or the common ‘grid of intelligibility’ (see Milliken, 1999), of terrorism is shaped and constituted. Specifically, through the production and reproduction of discourse, ‘terrorism’ and ‘terrorists’ are discursively constructed in a specific way, namely, as imminent threats to the United States, its citizens and Western civilisation. As President Reagan claimed, the ‘plague of terrorism’ (quoted in Leeman, 1991: 130) threatens to ‘spread like a cancer, eating away at civilised societies and sowing fear and chaos everywhere’ (Ibid.). That there is no cure for the terrorist threat makes it especially frightening, and thus it must be carefully monitored and controlled. In addition, one of the key consequences of the discursive construction of terrorism is that it comes to function as a ‘negative ideograph’ (see McGee, 1980) and a ‘social taboo’ (see Jackson, 2011b) in American and broader Western society. Moreover, the social construction of the terrorist threat and the language utilised by powerful elites, or the ‘regime of truth’ in Foucault’s (2002) terms, suggests particular ways to address terrorism, either through a law enforcement-based approach or a military approach. Terrorism must be condemned and eliminated, while terrorists must be brought to justice and punished. The terrorism truth regime also implies that any compromise or negotiation is unacceptable because terrorists are inherently evil. This uncompromising rule is clearly articulated in U.S. official documents, such as the annual report on Patterns of Global Terrorism and the National Security Strategy, and adhered to by counterterrorism practitioners. The everyday practice of discourse illustrates that discourse not only produces knowledge of terrorism and terrorists, but also shapes and constrains policy options. That is, it sets clear parameters for how the subject of terrorism should be discussed and understood, and rules out alternative and potentially more effective ways of responding to terrorism such as dialogue and political negotiation. However, a number of questions remain: does discourse always reflect the truth? Further, what can we learn and what can we not learn from discourse? What kinds of ideology and power relations are embedded in discourse? Why is the dominant discourse or ‘regime of truth’ seen as credible and uncritically accepted by the popular majority? Can discourse be changed? How/why can discourse be (or not be) changed? Why do we sometimes need to change discourses? These questions are asked by critical discourse analysts and students. In order to answer these questions, this paper firstly provides an overview of U.S. terrorism and counterterrorism discourse based on the empirical research conducted. In addition, through the method of genealogy, the discursive construction of terrorism and terrorists in the U.S. political arena is explored and examined. The research uncovers a clear continuity in the American-led war on terror, from Ronald Reagan, to Bill Clinton, and through to George W. Bush, in terms of the language used by U.S. presidents and the counterterrorism policies implemented by their administrations. Following a chronological analysis of U.S. discourses on terrorism and counterterrorism, some wider theoretical reflection is provided. It is suggested that Foucault’s (2002) concepts of ‘truth and power’ and ‘subjugated knowledge’ (see also Jackson, 2012) provides a useful framework through which to critically question the dominant discourse and unveil the asymmetric power relations between powerful groups and less powerful minorities. Lastly, this paper argues that critical language awareness (CLA) and ‘emancipatory’ language practice, as introduced by Fairclough (1992a, 1999, 2010) and other critical linguists (Janks & Ivanic, 1992), are necessary for the future study of discourse. In the conclusion, I suggest that although discursive change is extremely difficult to achieve and needs specific conditions to support it, such as a change agent and a particular social and political context (Jackson, 2014), it is still worthwhile for individuals, through the study and practice of language and discourse, to work for ‘change’ and to ‘change’ the world for the better. Reviewing the American-Led War on Terror: A Genealogical Study of U.S. Terrorism and Counterterrorism Discourses In one of his speeches, Michael Foucault said that genealogy is a ‘history of the present’ (Gutting, 2005: 50). That is to say, the primary intent of genealogy is not to understand the past in its own terms or for its own sake, but to comprehend and evaluate the present (Ibid.). By conducting a genealogical study, this research has traced the discursive origins of the terms ‘terrorism’ and ‘terrorist’ in U.S. presidential rhetoric. It demonstrates a distinct continuity in the discourse of the American-led war on terror from Ronald Reagan, to Bill Clinton, and later, to George W. Bush. This finding challenges a dominant theme in the existing literature which suggests that the war and its discourse largely originated with the George W. Bush administration (Collins & Glover, 2002; Silberstein, 2002; Murphy, 2004), and the dramatic foreign-policy revolution following the 2001 World Trade Center bombings (Daalder & Lindsay, 2003; Leffler, 2004; Mann, 2004). As discussed previously, the political usage of the term terrorism can be traced to the 1790s in France (Townshend, 2002; Jenkins, 2003). During the French Revolution, the term ‘terrorism’ was initially utilised to describe the attempts by French revolutionary leaders to eliminate their political opponents. In Russia during the nineteenth century, the ruling party also used the word ‘terrorist’ to describe Russian revolutionaries who pursued their aims through violent methods (Wilkinson, 2012). However, at the end of the nineteenth century, when left-wing and radical rebels were launching violent attacks in European countries, the concept of terrorism came to be perceived as actions mainly carried out by sub-state anarchists, rather than by governments, an idea that was in contrast to the initial eighteenth-century French definition (Ibid.). In the 1940s and 1950s, the term terrorism was more frequently employed to describe the political violence employed by nationalists and anti-colonists in Africa, Asia, and the Middle East (Booth & Dunne, 2012). Until relatively recently, the concept of terrorism was used primarily to refer to the actions of nationalist and ideologically-motivated groups within Western countries, such as the IRA in the United Kingdom, ETA in Spain, the FLQ in Canada (Ibid.), and the Red Army Factions in Germany and Italy. The usage of the term ‘terrorism’ in the U.S. political arena can be traced to the late 1960s, when the Kennedy administration defined its Vietnamese enemies and their actions as ‘terrorists’ and ‘terrorism’ (Winkler, 2006). A similar rhetorical strategy which merged the tactic of terrorism with the ideological objectives of Communism was adopted by both the Johnson and Nixon administrations to portray the Communist and Viet Cong threats. During the Vietnam War, the conceptual definition of ‘terrorism’ and ‘terrorist’ used by U.S. administrations not only referred to the external threats posed by the Soviet Union and the Viet Cong, but also to American citizens who strongly opposed the U.S.-Vietnamese policy. In the late 1970s, during the Iranian Hostage Crisis, the Carter administration employed the same terrorism rhetoric to depict the event and condemned the actions of the so-called terrorists. President Carter defined the hostage crisis as an ‘act of terrorism’ (Carter, 1979) and rhetorically linked the event to ‘international terrorism’ (Carter, 1980). Carter’s discourse on terrorism featured a ‘crime’ frame, in sharp contrast to his successor, Ronald Reagan, who broadly employed a ‘war’ metaphor to structure his ‘war on terrorism’ discourse (see Jackson, 2006; Winkler, 2007). In the 1980s, with the growing confrontation between the United States and the Soviet Union, the U.S. terrorism discourse changed significantly, particularly during the Reagan presidency. President Reagan combined the Cold War narrative and the ‘war’ metaphor to frame his ‘war on terrorism’ discourse. For the Reagan administration, terrorism was the ‘antithesis of democracy’ (Reagan,