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Islamist militants frequently lack a talent for tradecraft. In recent attacks in Britain and Spain, terrorists made numerous mistakes: receiving traffic citations while traveling in 'enemy' territory, acting suspiciously when questioned by the police, and traveling together during missions. Militants' preference toward suicide operations restricts their ability to acquire practical experience, particularly when they lose their lives during attacks. And their unyielding devotion to their cause blinds them to opportunities to improve their operations. This is good news for counterterrorism officials. Terrorists' poor tradecraft provides alert law enforcers with critical leads they can use to identify their attackers, unravel their plots, and-sometimes-disrupt their operations before they cause additional harm. [ABSTRACT FROM AUTHOR]

This article examines migrants' self-reported experiences via application of human well-being approaches to deepen exploration of the barriers that migrants themselves identify in achieving their goals and getting their needs met. A focus on the construction of human well-being can potentially provide a more holistic approach to debates on international migration. Discussions have focused on labour market integration, paying less emphasis to migrants as social agents and the psychosocial elements that they consider important for achieving human well-being. This article applies human well-being approaches to assess the barriers that Peruvian migrants identify in the contexts of London and Madrid. [ABSTRACT FROM AUTHOR]

After the Madrid and London train-bombings, perceptions of the sources of Islamic terrorism changed. The British response to domestic jihadism was to apply community-policing principles to counter-terrorism enforcement. This essay describes the origins and intentions of the community-based policing of terrorism and partnership programmes with Muslim faith organisations. Collaboration with Muslim partners has helped to build confidence within government agencies that Muslim leaders are keen to curb terrorism, but has failed to build trust among the general Muslim public. The application of community-policing principles is, it is argued, an effort to bridge steep trade-offs between effective prevention and the social and political integration of Britain's Muslims. [ABSTRACT FROM AUTHOR]

This corpus-based article explores London and Madrid teenagers' use of phatic expressions as a politeness device in their everyday conversations. The starting-point for the study is Leech's 'Phatic Maxim', which he suggests as a supplement to the four maxims making up Grice's Cooperative Principle. The purport of the maxim is to avoid silence by keeping talking, which may involve anything from loose formulaic talk to connectors and the use of taboo words, all of which are phatic devices with a strong bonding effect. The teenage talk studied here is largely void of the formulaic expressions that characterize conversational openings and closings in adult speakers' casual encounters. Both groups are frequent users of turn-final appealers which trigger turn-initial uptakes and of reaction signals realized by interjections and taboo words, all with a strongly bonding effect. Boys in particular are not only allowed but even expected to use taboo language as a sign of camaraderie and a means to reinforce the phatic strength of an exchange. In both corpora, there is ample use of fillers that help the speaker to hold the turn, and hedges, which often act as fillers in addition to helping the speaker avoid self-commitment. And whereas the Spanish teenagers use certain vocatives as a purely conversational resource to establish and maintain contact, the English teenagers insert 'unsolicited' minimal feedback signals (for example, realized by mhm or mm) which encourage the current speaker to go on speaking. [ABSTRACT FROM AUTHOR]