The Meaning of Religion and Identity for the Violent Radicalisation of the Turkish Diaspora in Germany

In the following article, factors with an effect on the radical practice of religion in diaspora communities will be examined. Three factors play a major role in the religious radicalisation of the Islamic diaspora, often referred to as Islamism or religious activism: 1. The Islamist movement in the home country of the immigrants, 2. The situation created by immigration in which religion fulfils functions beyond purely spiritual needs and 3. A personal crisis resulting in individuals being receptive to extremist ideas. After a short conceptual explanation, the development of the Islamist movement in Turkey, which had a strong impact on the diaspora communities, will be traced. Following that, the role of religion for first- and second-generation immigrants will be discussed and individual crisis situations that aid extremism and violent radicalisation will be looked at. The conclusion drawn here allows statements to be made with regard to future tendencies towards violent radicalisation and their religious embedding.     

Turkey's New Foreign Policy and the Future of Turkey–EU Relations

When European Muslim citizens are involved in social conflicts or when they contest the place that is given them in Europe, these political claims are often seen as radical and inspired by external influences. If an attempt is made to understand what part the influences of the so-called Muslim “countries of origin” play in the way Muslims contest European models of society and integration, it turns out that the roots of radicalisation are often purely European. The idea that it is the Islamic and communitarian nature of the European Muslim way of life which is at the base of their failing integration has to be challenged. Indeed, the initiatives of religious actors have failed to channel the radicalisation of European Muslims’ political demands. The role of the religious variable is of much less importance in political radicalisation than the lack of an institutional response to the demands for greater social and economic integration.     

Transnational Islamist Networks: Western Fighters in Afghanistan,Somalia and Syria

Abstract

Western Muslims have joined jihadi groups in Afghanistan/Pakistan, Somalia and Syria to defend Islam from its perceived enemies. Transnational Islamist networks have played a pivotal role in bringing them to conflict zones by fulfilling three functions: radicalisation through mosques, radical preachers, and the Internet; recruitment which can be conducted either physically or digitally; and identity formation that provides the radicalised recruits with a larger cause to fight for as members of an imagined global community. Transnational Islamist networks are multifunctional entities on the rise.     

Political,Religious, and Psychological Characteristics of Muslim Protest Marchers in Eight European Cities: Jerusalem Day 2002

A questionnaire was completed by 650 Muslim men marching on Jerusalem Day 2002 to protest the loss of Jerusalem to the Israelis. These respondents were selected for religiosity and support for terrorism from among 2,619 marchers in eight European cities who completed a brief screening survey. Results indicate that marchers differ on four independent dimensions of religion and politics: charismatic leadership, religiosity, separate nationalism, and family commitment to the Islamic Revolution. Marchers also differed on two independent dimensions of personality: neuroticism and extraversion-impulsiveness. Respondents with a charismatic religious leader were more willing to use chemical, biological, and nuclear weapons (CBN). None of the six dimensions was related to interest in martyrdom. Notably, neither religion (Sunni vs. Shia) nor religiosity was related to willingness to use CBN or interest in martyrdom. Most generally, results suggest that violence in support of Islamic causes cannot be understood as the expression of extreme religious beliefs or exceptional religious devotion. The discussion points to the importance of relationships rather than individual characteristics in understanding propensity for terrorist violence.     

Myths and realities of the impact of political Islam on women: female employment in Indonesia and Iran

Since the 11 September 2001 attacks on targets in the USA, debates concerning the situation of women in the Muslim world have tended to focus on the extent to which they are victims of religious dogma. Like any other religion, Islam can be oppressive towards women; however, working women are not affected only by religious factors. This paper reviews women's experiences in Indonesia and Iran, countries in which Islamist movements have taken a leading role in the government. In the former, the Asian economic crisis of the late 1990s precipitated civil unrest and brought an Islamist government to power. Since then, female employment in Indonesia appears to have been affected more by the economic crisis than by the Islamist movement, which was itself a by‐product of the crisis. In Iran, it might have been expected that women's formal employment would have declined after two decades of Islamisation, but in fact it has increased. A review of these two cases shows that the impact of the rise of political Islam is complex and cannot be captured by simple stereotypes.     

The framing of radicalisation in the Belgian societal debate: a contagious threat or youthful naivety?

ABSTRACT

Following the terrorist attacks of 13 November 2015 in Paris and 22 March 2016 in Brussels, radicalisation has become the topic of lively debate in Belgium. However, little research has been done on the different perspectives which people use to communicate about radicalisation in Belgium. Therefore, an inductive framing analysis of 2,271 excerpts, taken from various newspaper articles, policy documents and social media, was performed to precisely reconstruct all the frames and counter-frames that are used to define the issue. The results were validated through seven interviews and two workshops with a variety of stakeholders (imams, youth workers, academics, journalists). This resulted in the reconstruction of four problematising frames and eight deproblematising counter-frames. In addition to presenting and illustrating these frames, this paper discusses how the framing analysis can help gain insight into the social construction of radicalisation in the wake of the 2015 and 2016 terrorist attacks.     

The limit-experience and self-deradicalisation: the example of radical Salafi youth in Tunisia

This article gives an example of self-deradicalisation from Tunisia. It addresses the potential of radicalised individuals to de-radicalise themselves from within the Salafi doctrine with no external interventions, in comparison with the state’s religious rehabilitation approaches to tackling radicalism which not only fail but are also counterproductive. Deradicalisation could, of course, involve a more comprehensive rejection of Salafi ideology. This article suggests that an effective type of deradicalisation that is more likely to make the desired change possible is one in which there is a gradual modification of some attitudes and behaviours without abandoning the whole underpinning Salafi ideology. Referring to the personal narratives of 28 individual Tunisian Salafis, the article identifies phases of radicalisation and deradicalisation as the individual voluntarily moves from embracing radical ideology to a more critical understanding and practice reflecting on personal and interpersonal experiences of being radicalised. The research shows that the process of self-deradicalisation is reflective of Salafi youth experience of engagement with radicalism and is more likely to happen in societies that allow political expression and individual freedom that invoke individuals’ critical thinking.     

Three Theories of Religious Activism and Violence: Social Movements,Fundamentalists, and Apocalyptic Warriors

Numerous scholars have investigated religiously motivated violence, particularly in the wake of September 11, including discussions on the role of modernity in triggering religious violence, the increasing presence of religion in politics, the violence-prone nature of certain religions, and religion's correlation with ethnicity and other conflict-intensifying variables. However, religious activism and violence are not new phenomena. Few theories have been advanced that move across time and space and, broadly, seek to explain the conditions under which religion becomes involved in activism and violence. This article argues that three broad causal arguments for religious activism—social movements, fundamentalism, and apocalyptic warriors—help explain the conditions under which religiously motivated violence occurs across time and space. These three causal arguments offer a spectrum of goals within religious activism, ranging from challenging social practices and government policies, to defending specific interpretations and practices of the faith, to hastening the apocalypse. Furthermore, each of these theories proposes different ways that religion becomes involved in social, political, and religious activism and the conditions under which groups use violence to further their goals. The article concludes by suggesting countermeasures for each type of religious activism.     

Deep history and international security: social conditions and competition,militancy and violence in West Africa

Concern about terrorism in, and from, West Africa has prompted both military responses and criticisms of these. Criticism has focused on ‘hegemonic’ international attention to the region, the inappropriateness of a military and a misplaced focus on religion, and specifically Islam, where a range of ethnic, social, economic and historical problems are said to have been the real factors incubating radicalisation and violence—although empirical evidence to support this assertion was absent. We argue that a more nuanced and variegated approach is needed. On one side, contrary to the critics, we show: why international attention is warranted and inevitable, with a specific link to international terrorism (as well as local contexts) since 2001, and why a militarised approach is also relevant; why Islam and a religious focus cannot be completely ignored in assessing militancy and violence in West Africa. On the other, we use original qualitative empirical research to explore beliefs, values and attitudes in the region, which reveals that, across the region, a variety of social issues and perceptions of history are regarded as being salient factors in radicalisation—whether or not that radicalisation leads to violence. Notable among these are a ‘youth bulge’ and youth disaffection and perceptions (no matter their empirical accuracy) concerning the ‘deep history’ of colonialism in the region.     

Why They Join: Pathways into Indonesian Jihadist Organizations

ABSTRACT

Why do Indonesian Muslims join Islamist extremist groups? This article explores four pathways to entry into Indonesian militant groups: study sessions, local conflict, kinship, and schools. It argues that within all four of these pathways, social bonds and relationships are the common thread in encouraging entry as well as in fostering commitment. Specifically, these relationships contribute to the formation and eventual consolidation of one’s identity as a member of the jihadi group through regular participation in activities, attending meetings, narrowing the circle of friends to those within the group, and participating in increasingly risky and possibly violent activities together. Drawing on original fieldwork including 49 interviews with current and former members of Jemaah Islamiyah, Mujahidin KOMPAK, Darul Islam, Mujahidin Tanah Runtuh, Indonesia’s pro-ISIS network, and other jihadist groups as well as 57 depositions and court documents, this article explores the development and evolution of these pathways and how relational ties play a role in each.     

Islamic radicalisation and violence in Ghana

This article examines the incidences of Islamic radicalisation and violence in Ghana. It explores socio-economic and political dynamics, doctrinal and interpretational differences as sources of Islamic radicalisation and violence among the three major religious groups, namely, Al-tijaniyya Movement, Ahlussunna Waljama'a and Ahmadiyya Movement. The paper further explores how diverse factors such as preaching methodologies, external financial support, the presence of a youth bulge and different doctrinal and interpretational approaches to the concept of jihad serve as drivers of radicalisation and possible mutation into violence. Based on extensive empirical research, it argues that, while identified trends, intensity and frequency of incidences of radicalisation and violence among the three religious groups are, first and foremost, motivated by a struggle for doctrinal pre-eminence, they also have the tendency to undermine national peace and security.     

Recovering religion: practising intersectoral cooperation in a time of cholera

ABSTRACT

Due to social and historical forces resistant to predictions of religion’s waning influence in the modern world, responses to contemporary epidemics continue to involve local religious entities and global religious networks. This viewpoint draws on the history of the 1854 cholera epidemic in London to highlight how histories of cooperation between religion and public health can help focus current thinking about the potential for intersectoral cooperation in response to modern epidemics.     

Stressed,depressed, or bewitched?

Mental illness is an important cause of disability in sub-Saharan African countries and is rarely covered in health-related development activity. This article examines the close relationship between mental illness, religion, and culture, referring to the authors' experiences in Zimbabwe as an example. They emphasise the importance of gaining a sympathetic understanding of the religious beliefs and social contexts of psycho-social distress states, rather than simply translating concepts and ideas developed in the societies of Europe and North America.     

The banality of counterterrorism “after,after 9/11”? Perspectives on the Prevent duty from the UK health care sector

Since 2015, the UK healthcare sector sector has (along with education and social care) been responsibilised for noticing signs of radicalisation and reporting patients to the Prevent programme. The Prevent Duty frames the integration of healthcare professionals into the UK’s counterterrorism effort as the banal extension of safeguarding. But safeguarding has previously been framed as the protection of children, and adults with care and support needs, from abuse. This article explores the legitimacy of situating Prevent within safeguarding through interviews with safeguarding experts in six National Health Service (NHS) Trusts and Clinical Commissioning Groups. It also describes the factors which NHS staff identified as indicators of radicalisation – data which was obtained from an online questionnaire completed by 329 health care professionals. The article argues that the “after, after 9/11” era is not radically distinct from earlier periods of counterterrorism but does contain novel features, such as the performance of anticipatory counterterrorism under the rubric of welfare and care.     

Islamist Versus Islamist: Rising Challenge in Gaza

Islam's diversity is a direct result of centuries of schism and factionalism, and presents a challenge to the original spirit of unity as envisaged by its founder, the Prophet Mohammed. Rivalry within Islam undermines the precedent notion of unity through communal belonging (tawhid and ummah). Yet in the twenty-first century this diversity is ignored, and political Islam is represented as being more of a monolith than a spectrum of ideas and aspirations. Generally, the materialization of new Islamist groups is a challenge to those who hold that unity is all. In the Gaza Strip, specifically, the dominant Islamist actor, Hamas, is facing internal challenges from other Islamist elements. These rival Islamists are also influenced by events across their border in post-revolutionary Egypt where a plethora of new Islamist actors are vying for political space and power. This article deals with Hamas's Islamist rivals, and the effects they have had on Hamas's governance of the Gaza Strip, and political and religious legitimacy within it. It will focus on ideological and violent disputes between the Islamist elements in Gaza, and the means by which Hamas and its security elements have tackled newly emerging rivals.     

戈尔巴乔夫“新思维”背景下苏联对宗教问题认识的转向

戈尔巴乔夫上台以后,形成了以"民主化"和"公开性"为标志的"新思维"。但是在宗教领域,他及其所领导的苏联党和政府忽略了对社会主义条件下宗教问题的理论思考,在对宗教本质问题缺乏认识的前提下,单纯地将宗教政策的调整当作是营造良好社会氛围、提升国家声誉以及谋求与西方建立共同价值基础的工具,最终导致宗教矛盾激化,宗教问题延烧到社会政治领域、民族关系领域,演变成为推倒苏联大厦的重要推手之一。     

The Question of Religion and World Politics

ABSTRACT

In this essay we introduce this special volume on the role of religion in world conflict. We develop a common definition of religion which focuses on five ways religion can influence society and politics: (1) as a basis for identify; (2) as a belief system that influences behavior; (3) through formal religious doctrines; (4) as a source of legitimacy; and (5) through its religious institutions. We discuss why the issue of religion has in the past received little attention from social scientists. Finally, we develop a set of common questions which the other authors in this volume address. These questions are designed to create a better understanding of the role religion plays in world conflict as well as how international relations theory can help us understand this role.     

The enactment of the counter-terrorism “Prevent duty” in British schools and colleges: beyond reluctant accommodation or straightforward policy acceptance

ABSTRACT

When Britain imposed the “Prevent duty”, a legal duty on education, health and social welfare organisations to report concerns about individuals identified as at-risk of radicalisation, critics argued it would accentuate the stigmatisation of Muslim communities, “chill” free speech, and exacerbate societal securitisation. Based on 70 interviews with educational professionals and a national online survey (n = 225), this article examines their perceptions of how the duty has played out in practice. It then provides an explanation for why, contrary to expectations, not only has overt professional opposition been limited, but there has been some evidence of positive acceptance. It is argued that these findings neither simply reflect reluctant policy accommodation nor do they simply reflect straightforward policy acceptance, but rather they comprise the outcome of multi-level processes of policy narration, enactment and adaptation. Three processes are identified as being of particular importance in shaping education professionals’ engagement with the duty: the construction of radicalisation as a significant societal, institutional and personal risk; the construction of continuity between the Prevent duty and existing professional practices; and the responsibilisation of first-line professionals. The conclusion reflects on the wider public and policy implications of these findings.     

Rethinking the repression-dissent nexus: assessing Egypt's Muslim Brotherhood's response to repression since the coup of 2013

This article examines the repression-dissent nexus in Islamist social movements. Several studies have overwhelmingly focused on the effects of repression on protest volume, level, and tactics. However, understanding the responses of individual members to regime repression and how they relate to the movement's collective response is rarely discussed. By analysing the response of the Egypt's Muslim Brotherhood to regime repression since the coup of 2013, this article explains the effects of repression on opposition movements. It argues that to understand the impact of repression on these movements, we need to differentiate between the collective and individual responses to repression. These two levels of analysis are crucial to better understand the repression-dissent nexus. Also, the article contends that collective and individual responses to repression cannot be explained by focusing solely on the structural and institutional factors (i.e. organization, ideology, leadership, etc.). Members’ personal experiences, memory, emotions, and trauma play a key role in shaping their response to repression. The article thus accounts for both the formal and informal effects of repression on Islamists.     

Islamic radicalisation and violent extremism in Nigeria

This article examines the issues underlining Islamic radicalisation and violence in Nigeria, a phenomenon whose latest manifestation through the activities of the Jamā'atu Ahlis Sunnah Lādda'awatih wal-Jihad (widely known as Boko Haram), has attracted considerable concern. It traces the evolution of the phenomenon and identifies the key issues that have explained its pattern of expression. The paper advances three main arguments: first, that Islamic radicalisation and its link to violence in Nigeria is, contrary to the often-held opinion, a phenomenon that transcends socio-economic deprivation and the mutual suspicion that underlines inter-group relations in the country, but also extends to a string of external considerations that intertwine with religion and identity in Nigeria; second, that there are aspects of the country's historical past, including the link with colonialism, that explain aspects of Islamic radicalisation and violence; and third, that greater clarity will come into the understanding of the Boko Haram phenomenon when considered against the background of the country's radicalisation history.