Chapter 3 focuses on the figure of the jihadist in the context of the Syrian Civil War. Outlawed as a terrorist by the Security Council and perceived as a security threat in home states, this latest version of the enemy of humanity seems to have nothing in common with previous foreign fighters. The aim of the chapter is to re-inscribe this actor within the longer history of foreign volunteering. It shifts from domestic debates to national courtrooms, showing how the jihadist combatant gets constantly split in two: idealist and fanatic, hero and villain, martyr and freedom fighter. Based on previous images of the foreign fighter, these dichotomies highlight different conceptions of freedom and hence problematize its current conflation with terrorism. The chapter ends with a digression on the laws of war, revealing the persisting cultural bias used against certain foreign combatants through the domestic application of IHL.

Chapter 2 explores the figure of the white mercenary in the context of decolonization by analysing the outcome of the Luanda trial and the response of the UK government to the indictment of its nationals in Angola. This is essential to highlight the fundamental distinction between these foreign fighters and the volunteers of the Spanish Civil War: fighting for personal profit as opposed to fighting for a noble cause, respectively. However, Western soldiers of fortune seem to be moved by certain political ideals: namely, to avoid a communist takeover of the African continent. The figure of the adventurer encountered in the interwar period reappears here, illustrating the ambivalent passions underlying attempts to ban or endorse mercenarism. The chapter ends with an analysis of the travaux of Art. 47 of API which frames the eventual exclusion of mercenaries from prisoner of war status in international armed conflicts.

Fleeing the Hungarian Revolution. Becoming refugees in multiple countries.. Never give up and have a better attitude. The best way to work through your suffering? Helping others. Having compassion for the well-being of others will make you happy. I realized that if I shifted my focus and concern to another person, my own pain lessened. Fastest way to finding a happy brain is to start with love and compassion with others. It was drilled into us: respect for others. That was our culture; how we were raised. We took care of our parents and grandparents awsthey got older. Facing the Pandemic. If we all do what we’re supposed to do, keep our faith and have courage, and recognize the need we have for one another, then we’ll be fine.