Despite a considerable advantage in terms of manpower, weaponry, funding and logistics, the international military presence in Afghanistan has been unable to defeat the Taliban insurgency. In fact, it could perhaps be argued that the presence of foreign troops on Afghan soil has been the instrumental factor in allowing the Taliban to not only survive, but to expand and prosper.

The War in Afghanistan is now in its tenth year. The conflict has diversified as it has developed, evolving from a purely military confrontation against the Taliban to a multi-faceted state building and humanitarian operation in an attempt to defeat the resurgent insurgency and stabilise the Afghan state on a sufficiently pro-Western model.

This essay argues that religion plays a crucial role in Hamas’ political behaviour. Hamas established its identity around Islam when the organisation was being created and today it places Islam in the centre of its political actions. Yet Hamas remains a political organisation at a relatively high level of development, and it uses selected religious elements depending on what it deems profitable in any given political situation.

The use of othering discourse and increasing threat levels encourages fear and mass hysteria in Western countries. Preconditioned as we are by Religiophobia, ethnophobia and Islamophobia, the exaggerated threat of Islamic terrorism specifically and religious terrorism generally cannot be negated until dominant stereotypes and representations are subjected to change.

Hamas, ‘Harakat al-Muqawama al-Islamiyya’ (The Islamic Resistance Movement), has evolved over time from its humble beginnings as a faction of the Muslim Brotherhood, to an arguably legitimate political body, controlling much of the occupied Palestinian territories. This paper will reflect on the key factors in its development and features of the movement, and will conclude with a discussion of Hamas’ future as both an agent of armed struggle and a legitimate political body.