Right, I read it and followed his arguments:
Starts his argument undermining the idea that genocide is the 'crime of crimes' as he put it. He asks what characterizes it distinctly from mass murder, which he attributes simply to motivation - genocide is intentionally wiping out a particular 'group'. Since he argues that murder can be motivated in ways that adjust where it is morally (accidental versus premeditated), then he displaces Genocide from the top of moral prohibition.
He then offers up what he proposes is the characteristic harm of 'Genocide':
>The characteristic harm of genocide, I will argue, consists in the fact that victims are stripped—either permanently or temporarily—of a social identity that gives meaning to their lives.
I'd argue this is missing a large factor, namely the biological elimination of populations and the culture/history of said peoples that exists outside of those individuals. Genocide is not some 'individual harm' fundamentally - it is harm to a people and their spirit as a whole. This weirdly narrow definition he tries to push forward misses the greater concept of what genocide means. He basically argues that it is social alienation of individuals at its core and nothing more. And to this narrow definition then says:
Then he goes on to argue that the genocide doesn't necessarily involve mass-murder in a direct manner (true enough) and that colonialism is genocide because it displaces natives. He then widens it even further to mean any sort of practice that disrupts or destroys 'social units' and that they deserve special protective status from his version of 'genocide', among them:
Surprise surprise. The definition is so wide it even includes fucking sports teams and fan clubs could be 'genocided' in his definition, and only needs:
being destroyed if the perpetrator in tends to eliminate it[…] (and takes action)
He goes on to argue that racial hatred isn't the only reason why genocides would happen, as national security and so on could also be reasons. His overbroad definition includes the Civil War as being a genocide of the Southerns by the Northerners because it was to change social policies. The intention of elimination is sufficiently shown if the objective of the actions cannot be accomplished without group elimination.
I guess that means you can't genocide Marxists in academia by his own words.
That's basically it honestly. His entire argument hinges on the idea the genocide is social alienation against groups with shared 'ways of life' and nothing more. It obviously ignores racial realities and expands itself until it means very little, which he then pushes over in the end as being potentially morally permissible or even imperative. Because he shows you could 'do worse than genocide' morally and that genocide is inherently some individual's suffering rather than the destruction of emergent things like culture or a 'people', it is potentially not morally bad in the same way that murder is variable.
I just think it is poisoning the idea of genocide as a concept and then pushing over the weakened husk of it by using semantic bullshit typical of your average Post-Modernist. 'Everything is subjective' sorts of crap. Not all of his critiques of genocide as currently defined are lacking, but if one is going to grapple with the conquest and elimination of populations one should do it head-on and not by sneakily undermining definitions and attacking a strawmanned object like our scholar did here. As for Taqiyya, by his definitions presented it is a practice of genocide that may or may not be morally justified (no doubt depending on which side you're on).