This article describes an empirical study into processes of homegrown radicalization and de-radicalization of young people. Researchers in Denmark and the Netherlands set out to answer the question regarding what pathways in and out of extremism (mainly far-right or Islamist) look like "from the inside." The analysis is informed by grounded theory, based on interviews (N D 34) with "formers" and their family members on their life courses. The study shows that radicalization often concurs with distinct social-emotional developmental challenges that young people face in the transition between youth and adulthood. A practical implication of the marked transitional sequences in these processes is that each type of radical journey may call for a different type of (re) action.What do pathways into and out of extremism look like based on accounts by former homegrown radicals and their families? Although many books and articles cover the problems of radicalization, extremism, and terrorism, 1 there is a lack of empirical studies on radicalization that start from the information by persons who hold or held radical violent views themselves and their relatives. Therefore, this study approached formers and their families in Denmark and the Netherlands to discuss their journey into and out of extremism. 2 Radicalization is understood by many as the process by which a person becomes increasingly hateful toward a part of society and anyone who defends the status quo. 3 It is a process by which people increasingly adopt more extreme attitudes and behavior that might involve approval of the use of violence by others or displaying this violence themselves to stimulate fear in the general population in an attempt to instigate changes in a society. Some scholars notice that no universally accepted definition exists, even though radicalization has been subjected to many scientific studies. 4 In order to account for the relative meaning of radicalization, the definition used in this research was based on existing definitions and on the conversations we had with our respondents. In this study, radicalization is considered to occur when a child or adolescent starts to develop political or religious ideas and agency that are

As the average age of the population increases, so too do the number of people living with chronic illnesses. With limited resources available, the development of dialogue-based e-health systems that provide justified general health advice offers a cost-effective solution to the management of chronic conditions. It is however imperative that such systems are responsible in their approach. We present in this paper two main challenges for the deployment of e-health systems, that have a particular relevance to dialogue and argumentation: collecting and handling health data, and trust. For both challenges, we look at specific issues therein, outlining their importance in general, and describing their relevance to dialogue and argumentation. Finally, we go on to propose six recommendations for handling these issues, towards addressing the main challenges themselves, that act both as general advice for dialogue and argumentation research in the e-health domain, and as a foundation for future work on this topic.

I amerikansk militærforskning optræder „fremtiden“ som et centralt begreb, som imidlertid anvendes på to meget forskellige måder. På den ene side refererer man til fremtiden som en tom, tidslig kategori i betydningen „uindtruffen temporalitet“. På den anden side tjener fremtiden også som et strategisk begreb, der, allerede indfoldet i en konkret nutidig praksis, eksplicit anvendes til at navigere i nutiden. For en antropologisk håndtering af denne dobbelte betydning af „fremtid“ synes der imidlertid at være behov for en mere operationel konceptualisering, der er egnet til at analysere modaliteterne i konkrete og pragmatiske militære „settings“ og kan bruges til at undersøge, hvordan fremtiden figurerer i samtiden. Gennem en læsning af henholdsvis Paul Virilios teorier om beskaffenheden af det hypermoderne og Donna Haraways brug af begreberne „metafor“, „kodning“ og „ormehul“ etablerer artiklen således en teoretisk forståelsesramme for studiet af, hvordan konstruktionen af „fremtiden“ indvirker på militærstrategisk forskningspraksis. Denne sættes efterfølgende i spil i forhold til USA’s mest spektakulære forskningsagentur, DARPA. Sita Ramchandra Kotnis: Worm Holes: Operations in Military Represen- tations of the Future The ‘future’ is a crucial concept within American military research. It can be employed, however, in two radically different ways. On the one hand, the future refers to an empty, temporal category in the sense of a time that ‘has not yet occurred’. On the other hand, the concept of the future serves in a strategic capacity, as a dimension that is already enrolled in a concrete, contemporary practice, explicitly used to navigate and negotiate the present. An anthropological handling of this dual significance, however, seems to require a more operational deployment of the future as a concept specifically suited for a pragmatic analysis of such modalities in concrete military settings. Through readings in Paul Virilio’s theories of hyper-modernity and Donna Haraway’s use of concepts such as metaphor, coding and worm hole, the article seeks to establish a theoretical framework for investigations into the construction of the future and their impact on strategic military research practice. Subsequently, this framework is tentatively brought to bear upon the most spectacular American research agency, DARPA, thereby outlining a possible analytical approach.Keywords: Future, military research, hypermodernity, technoscience, DARPA, worm holes

Militaer og mindfulness Refleksioner over en uhellig alliance S I T A K O T N I S Kriger-figuren, det at 'vaere' kriger, kan overføres på de mest basale situationer i tilvaerelsen -den betegner den helt fundamentale situation, der findes, før forestillingen om godt og ondt overhovedet gør sig gaeldende.Udtrykket 'kriger' er knyttet til selve det at vaere menneske (Chögyam Trungpa Rinpoche, 1979) 'ethics' and 'meaning' that under- Introduktion I det amerikanske militaer er man inden for de senere år begyndt at undervise frontlinjesoldater i mindfulness. Årsagen til dette tiltag skal primaert findes i håbet om at saenke det accelererede stressniveau, man har oplevet i den militaere organisation siden 9/11 i forbindelse med krigene i Irak og navnlig Afghanistan. Samtidig ønsker man at forsyne soldaterne med et 'mentalt panser' for at ruste dem bedre til at kunne gennemføre deres missioner og udstationeringer og efterfølgende vende tilbage til deres civile liv uden varige psykologiske og emotionelle skader. Det er i sig selv ganske spektakulaert, at netop militaeret -en institution, som for de fleste civile nok står som den diametrale modsaetning til vaerdierne i den buddhistiske laere, der regnes for at vaere ophav til også sekulariseret mindfulness: metta (kaerlig venlighed), karuna (medfølelse), upekkha (sindsro) og ahimsa (ikke-vold), for blot at naevne nogle få -nu retter opmaerksomheden mod mindfulness som en potentiel løsningsmodel. I USA har udviklingen da også vaeret underlagt skarp mediebevågenhed, og satsningen er ikke just gået upåagtet hen. I den offentlige debat såvel som i specialiserede fora som Mind & Life diskuteres det heftigt, hvorvidt den militaere appropriering af mindfulness er misforstået, principielt umulig eller ligefrem uetisk. Samtidig tilkendegiver stort set samtlige involverede soldater, at mødet med mindfulness har vaeret en saerdeles afgørende begivenhed i deres liv, som har givet dem vigtige redskaber til at håndtere kriser og forbedret deres forhold til sig selv, familie, kolleger og omverden -og gjort dem til bedre og mere funktionelle soldater. Som antropolog er jeg ikke et øjeblik i tvivl om, at den militaere anvendelse af mindfulness og debatten herom repraesenterer et helt unikt eksempel på mødet mellem moderne, vestlige forestillinger om kontemplation og spiritualitet og samtidige sekulariseringsstrømninger. Den militaere verden er langtfra det eneste, men så absolut et af de mest kontroversielle interessekomplekser, der søger at effektivisere og udnytte de angivelige potentialer i mindfulness betragtet som en (mere eller mindre) simpel teknik. Den militaere appropriering kan således siges at accentuere en raekke dynamikker, som måske også findes indlejret i andre interessekomplekser. Tillige vil jeg haevde, at studiet af kontemplative praksisser i netop en militaer kontekst giver mulighed for at udforske en dimension af mindfulness, som ellers synes at ligge ganske uden for den måde, vi normalt italesaetter og beskaeftiger os med faenomenet på. For kunne det taenkes, at ...

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