the historical, cultural, political contingencies, in thisdiscourse, can come as second in importance to interiority, at best.Theprocess through which we will have to go in order to come out of the danger toall that terrorism posits has to be one in which we take what we mean bydemocracy seriously. In order to dothis, the voices that until now have been kept silent, the lives that have beenregarded as less valuable, these have to be accounted for. We can no longer live in a world where thelabels of communist, terrorist, anarchist, or whatever else that is simplisticallyequated with evil, allows us not to listen to what these people are saying orto pay attention to the historicity which turns a mass of people towardsradically engaged social change. Infact, self-labeled communists and anarchists have been leading movements forpeace and justice worldwide[60]. Clearly, thesegroups have had their flaws, but they are only human. The idea that ideologies are dead isjust a justification for ones own complicity with injustice. Many thinkers of anarchism, for example, likeLeo Tolstoy and Errico Malatesta, have always stressed that anarchism isagainst violence. Malatesta writes:Anarchists are opposed to violence; everyone knows that. The main plank of anarchism is the removal ofviolence from human relations...Violence is justifiable only when it is necessaryto defend oneself and others from violence. It is where necessity ceases that crime begins.[61]Thisrule of necessity applies to terrorism as well (even if it remains vague as arule). To understand necessity, if forhope, prestige, communion with others, for resources, etc. that a terroriststruggles for, is the task the we need to accomplish in diverse cultural,political, and historical contingencies. In the end, we may even conclude that we do not understand terrorism, wejust have hints to its causes, but it is imperative that we find - at leastpartial - solutions to the diverse problems and causes of terrorism through ourengagement with all those whose lives and relatives are on the line. BibliographyAbukhalil, Asad. Bin Laden,Islam, and Americas New War on Terrorism (Seven Stories Press: New York, 2002).Abukhalil, Asad. TheBattle for Saudi Arabia: Royalty, Fundamentalism, and Global Power. (SevenStories Press: New York, 2004).Ahmad, Eqbal. Terrorism:Theirs & Ours. (Seven Stories Press: New York, 2001).Alexander, Y. &Brenner, E. (eds.) U.S. Federal Legal Responses to Terrorism. (Transnational Publishers, Inc.: New York,2002).Artaud, Antonin. TheTheater and its Double. (Grovepress: New York, 1958).Asad, Talal. Genealogiesof Religion: discipline and reasons of power in Christianity and Islam. (The Johns Hopkins Univ. Press: London,1993).Bhabha, Homi K. O Localda Cultura (The Location of Culture). (Editora UFMG: Belo Horizonte, 1998).Chaterjee,Partha. The Nation and its Fragments. Colonial and Postcolonial Histories. (Princeton Univ. Press: New jersey, 1993).Chomsky, Noam. LatinAmerica. From Colonization toGlobalization. (Ocean Press: NewYork, 1999).__________9-11. (Seven Stories Press: New York, 2001).Churchill, Ward. Pacifismas Pathology. (Arbeiter Ring:Winnipeg, 1998).Clifford, James &Marcus, George E. Writing Culture: The Poetics and Politics of Ethnography. (Univ. of California Press: Berkeley, 1986).Edinger, Edward F. Archetypeof the Apocalypse. Divine Vengeance,Terrorism, and the End of the World. (OpenCourt: Chicago, 1999).Escobar, Arturo. EncounteringDevelopment: The Making and Unmaking of the Third World (Princeton Univ.Press: New Jersey, 1995).Foucault, Michel. Man and His Doubles In The Order ofThings. An