Suicide bombings and the self

The failure to locate a unifying psychological profile of suicide bombers should prompt moves to a more extended and interdisciplinary front, availing itself of insights from disciplines such as sociology, philosophy and history of ideas, as well as from psychology. This paper aims in that direction by exploring ‘traditional’ versus ‘western liberal’ conceptions of the self, with special emphasis on their possible pathologies; and by integrating those pathologies with insights from Durkheimian suicidology. It is hypothesised that suicide bombers in the West are typically callow, malleable young men targeted by terror merchants, and that their suicide missions are, first and foremost, acts of deluded self-enhancement, which need to be understood against the backdrop of the western liberal conception of the self. Finally, some implications for moral education are suggested.     

ALTRUISM IN SUICIDE TERROR ORGANIZATIONS

In recent years, much has been learned about the strategic and organizational contexts of suicide attacks. However, motivations of the agents who commit them remain difficult to explain. In part this is because standard models of social learning as well as Durkheimian notions of sacrificial behavior are inadequate in the face of the actions of human bombers. In addition, the importance of organizational structures and practices in reinforcing commitment on the part of suicide recruits is an under-explored factor in many analyses. This essay examines the potential applicability of evolutionary models of altruism to the understanding of commitment to suicide on the part of terrorist organizational recruits. Three evolutionary models of sacrificial behavior in nonhuman species and many categories of human behavior are explored cross-organizationally: reciprocity, inclusive fitness theory, and induced altruism. Reciprocal altruism is unlikely to be a major motivator in suicide attacks because the costs exhibited by attackers are too high to be adequately compensated. However, the role of evolved self-deception in perceptions of personal death, and thus of rewards in the afterlife, is potentially illuminating. Inclusive fitness theory can help explain the motivations of attackers because rewards to kin often are offered by organizations to suicide recruits. However, suicide bombers also often act out of revenge for the loss of or injury to relatives, and inclusive fitness theory generally, as well as more specific theoretical models of retaliatory aggression, may not adequately account for the bombers' actions. Predictions from induced altruism theory appear to be well supported because suicide terror organizations tend to be tightly structured around practices intended to maintain and reinforce commitment though the manipulation of kinship-recognition cues.     

Death without God: religious struggle, death concerns, and depression in the terminally ill

ABSTRACT— Religious worldviews often provide comfort near the end of life, but they can cause distress if life circumstances are perceived as evidence of God's disfavor. This study, the first to test terror management theory (TMT) with terminally ill participants, examined the hypothesis that concerns about death mediate the relationship between religious struggle (and religious comfort) and depression in the terminally ill. Ninety-eight patients with end-stage congestive heart failure (CHF) completed measures of religious comfort, religious struggle, belief in an afterlife, concerns about death, and depression. In separate hierarchical linear regression models that controlled for degree of belief in an afterlife, death concerns fully mediated the relationships between religious struggle and depression and between religious comfort and depression. These findings suggest that religious struggle is a breakdown in the terror management system that leaves the individual vulnerable to the terror of death, and that properly functioning religious worldviews offer comfort by buffering the individual against death concerns.     

Terrorist violence and the contextual,facilitative and causal qualities of group-based behaviors

Recent debates have re-emerged in the field of terrorism studies concerning the role of group-based behaviors in the causation of violence and whether suicide bombers display distinct personality traits. This article contributes to both debates through a review of pertinent social psychology supplemented by illustrative examples of successful, failed, and foiled suicide bombing plots that emerged within the United Kingdom over the past decade. The findings suggest that the contextual, facilitative and causal dynamics of group-based behaviors differ dependent upon how the ‘group’ is defined. The narrower the definition, the more causality we can interpret in group-based behaviors. The more broadly defined, the more contextual and facilitative, group-based behaviors appear to be in relation to suicide terrorism.     

Scandalous subwomen and sublime superwomen: exploring portrayals of female suicide bombers’ agency

When the terms ‘women’ and ‘violence’ are used, it is usually in the context of women as victims and rarely as perpetrators of violence, and yet women do behave aggressively – for instance, as female suicide bombers. An ethical analysis of this role, however, has tended to be somewhat overlooked, partly because of the gender stereotypes at play, with little (or spurious) focus on the agency and autonomy of the women. This has resulted in an incomplete understanding of the unique ways in which societies treat female political aggressions, and the consequences of this for their agency. This paper seeks to redress these issues by evaluating two different societal portrayals of female suicide bombers; that of the ‘scandalous subwoman’ and the ‘sublime superwoman’. It argues that violent women's agency is often distorted to extremes beyond that of their male counterparts, and that it is imperative to avoid misrepresenting them either as agentless victims (‘subwomen’) or wholly agentic (‘superwomen’) since, even in times of political instability, they can rarely be dichotomised in this binary way.     

Living circumstances of suicide mortality in a South African city: an ecological study of differences across race groups and sexes

In this study the importance of living area circumstances for suicide mortality was explored. Suicide mortality was assessed across race and sex groups in a South African city and the influence of area-based compositional and sociophysical characteristics on suicide risk was considered. Suicide mortality rates are highest among Whites, in particular White males. Main--and independent--dimensions of the living circumstances of residential areas (i.e., socioeconomic circumstances, economic need, and matrimony) influence age-adjusted suicide rates for both sexes but minimally so for race groups. Less favorable clusters of circumstances have a protective effect.     

Religion and Suicide: Buddhism,Native American and African Religions,Atheism, and Agnosticism

Research has repeatedly demonstrated that religiosity can potentially serve as a protective factor against suicidal behavior. A clear understanding of the influence of religion on suicidality is required to more fully assess for the risk of suicide. The databases PsycINFO and MEDLINE were used to search peer-reviewed journals prior to 2008 focusing on religion and suicide. Articles focusing on suicidality across Buddhism, Native American and African religions, as well as on the relationship among Atheism, Agnosticism, and suicide were utilized for this review. Practice recommendations are offered for conducting accurate assessment of religiosity as it relates to suicidality in these populations. Given the influence of religious beliefs on suicide, it is important to examine each major religious group for its unique conceptualization and position on suicide to accurately identify a client’s suicide risk.     

Reconceptualising the human body: Heaven's Gate and the quest for divine transformation

The mass suicide of the members of Heaven's Gate in 1997 stimulated much debate about the causes of so extreme an end to a new religious movement. Using primary source materials in conjunction with existing research, I present in this article an in-depth analysis of both the belief system and the behaviours of the members of the group. By using the sociology of the body and a psychobiography of the group leader, Marshall Applewhite, I show how ideas about the human body derived from individual psychopathology were translated into group belief and action. I argue that the relationship among these variables created the circumstances that led thirty-nine persons to believe that they were leaving this planet for a better existence in a parallel dimension.     

The Approval of Suicide: A Social-Psychological Model

This article develops and tests a model that seeks to explain individual variation in the approval of suicide. The model draws on the three leading theories of crime/deviance: strain, social learning, and social control theories. It is predicted that individuals will be most approving of suicide when (1) they have had major life problems that could not be solved through conventional channels, (2) they were taught or exposed to beliefs that favored or were conducive to suicide, and (3) they are not strongly attached or committed to conventional individuals and groups. These predictions are explored with data from the 1990 and 1991 General Social Surveys, based on a nationally representative sample of adults in the United States. The results provide partial support for the predictions, especially the second prediction, with the strongest correlates of suicide approval being education, political liberalism, and a set of religion variables.     

Religious and Spiritual Beliefs: An Avenue to Explore End‐of‐Life Issues

This literature review highlights the relationship between spirituality and/or religion and how people respond in the face of impending death. Attitudes toward physician‐assisted suicide and hospice are explored. The author also offers recommendations to counselors for addressing religious and spiritual concerns.     

Gender differences in combined homicide‐suicide with consideration of female terrorist bombers

Combined homicide‐suicide (H‐S) is a phenomenon described as an offender committing a homicidal act followed by their suicide. Current literature on H‐S is dominated by a focus on men and their particular set of motivations and actions, primarily because females constitute only a small fraction of the cases of completed H‐S. This review begins by analyzing this data and integrating females within two subclassifications of H‐S: the psychopathology of the actor (or perpetrator), and the actor's relationship to her homicide victims. Within the relational subcategory of H‐S, females are: (1) underrepresented when victims are their spouses or intimate partners (consortial H‐S); (2) more prevalent when victims are their own children (filial H‐S); and (3) with rare exceptions, not represented in extrafamilial, adversarial and pseudo‐commando H‐S perpetrators. This review includes female bombers in this gender comparison.     

Religious women and the problem of anger

The experience of anger and its expression are sources of difficulty in the lives of many religious women. This article examines the circumstances that engender anger at the interpersonal and institutional levels. Elements that have assisted religious in coming to a mature integration of anger at the interpersonal-religious community levels are noted; the advantages and limitations of support groups are examined; and several techniques for coping with anger are indicated. The ability to transcend anger through the achievement of forgiveness is explored.     

Reconceptualising the human body: Heaven's Gate and the quest for divine transformation

The mass suicide of the members of Heaven's Gate in 1997 stimulated much debate about the causes of so extreme an end to a new religious movement. Using primary source materials in conjunction with existing research, I present in this article an in-depth analysis of both the belief system and the behaviours of the members of the group. By using the sociology of the body and a psychobiography of the group leader, Marshall Applewhite, I show how ideas about the human body derived from individual psychopathology were translated into group belief and action. I argue that the relationship among these variables created the circumstances that led thirty-nine persons to believe that they were leaving this planet for a better existence in a parallel dimension.     

Five arguments on the rationality of suicide terrorists

This is a critical review of five arguments against the scholarly consensus that individual suicide terrorists are rational actors. The first three arguments are analytic, meaning that they hold that suicide terrorism is inherently irrational, based on assumptions regarding the nature of the perpetrators' interests as individuals. The fourth argument is empirical, based on alleged evidence of suicide terrorist psychopathology. And the fifth argument is pragmatic, based on the strategic implications of ‘conceding’ the status of rationality to enemies. This article highlights weaknesses in these arguments and considers assessing the rationality of suicide terrorists by measuring their act to cultural or community goals subject to a division of labor principle.     

Revisiting impulsivity in suicide: Implications for civil liability of third parties

Previous research and popular conceptualizations of suicide have posited that many suicides are the result of impulsive, “on a whim” decisions. However, recent research demonstrates that most suicides are not attempted impulsively, and in fact involve a plan. Legally, suicide has historically been considered to be a superseding intervening cause of death that exonerates other parties from liability, but currently there are two general exceptions to this view. Specifically, another party may be found responsible for a suicide if that party either caused the suicide or failed in its duty to prevent the suicide from occurring. Both of these exceptions assume that the resulting suicide was foreseeable. Given that recent research has indicated that most suicides are planned, and thereby foreseeable to a certain extent under many circumstances, this article discusses issues of foreseeability as they pertain to litigation involving third party liability for the suicide of university students, prison inmates, and mental health patients. The authors contend that the surest way for universities, prison staff, and mental health practitioners to avoid being held liable for a suicide is to appropriately assess for suicidal intent. Copyright © 2008 John Wiley & Sons, Ltd.     

Muslim religious oratory on Swedish public service radio

This article analyses religious Morning Services, delivered by eight Muslim speakers, broadcast on Swedish public service radio during 2013 and 2014. Morning Services have been broadcast on Swedish radio since 1930, but only in recent years have non-Christian speakers been invited to contribute. Inviting religious minority speakers is understood as a strategy for incorporating selected representatives of religious minorities into hegemonic practices and discourses. The analysis identifies four shared discourses produced in the material and relates these discourses to hegemonic views regarding legitimate public expressions of religiosity in Sweden. The discourses are: 1) a positive discourse on religious pluralism, 2) a discourse that emphasises practical self-help-like effects of Muslim religious practice, 3) a discourse that articulates religiosity as challenging purported negative aspects of current society, 4) a discourse that raises difficulties which Muslims in Sweden face. The Muslim Morning Services illustrate a complex dialectic, as, on the one hand, they endorse hegemonic values and ideals and thereby contribute to and legitimise the status quo, while, on the other hand, their individual voices, personal narratives, and religious messages signify change through their use of public space which was previously unavailable to Muslims.     

自杀性恐怖主义的心理学述评

自杀性恐怖主义是指为了引起目标对象或公众的注意并散播恐怖气氛, 而自愿采取与选定目标同归于尽的方式残害无辜, 自愿牺牲自己的生命去换取任务的成功, 从而达到某种宗教、政治或社会目的。自杀性恐怖分子并没有单一的心理侧写, 其动机也很复杂。他们可能是出于宗教或政治目的而进行自杀性恐怖袭击, 也可能是基于理性分析而做出的选择。意义追寻模型是将有关自杀性恐怖分子动机的理论和观点连接起来, 形成的一个具有说服力的综合模型。自杀性恐怖主义的性别差异不大, 只是女性可能想要争取性别平等, 也更可能受个人原因的驱使。由于自杀性恐怖分子的真实数据和信息很难搜集, 所以得出的可能只是推测性的结论, 在未来的研究中还需要运用更多其他的实证研究方法。     

Religious Life Under Theocracy: The Case of Iran

The occurrence of the Islamic revolution in Iran in 1979, followed by a large‐scale “Islamization” of society, resulted in some unique developments with regard to religious life in this country. Over the past two decades, there has been a lively debate among social scientists about the nature of such developments, and over their implications for other Middle Eastern and Islamic societies. Most of the contributions to this debate so far have been limited to the examination of different theoretical possibilities, without strong references to empirical evidence. In the present study, we attempt to address this shortcoming in the existing literature on religious developments in Iran by relying on a rich set of empirical data recently gathered through a large‐scale national survey of values and attitudes in Iran. Through a composite index of religious sentiments, we explored the magnitude and the nature of religious sentiments among groups of different age and gender. Also, we examined changes with regard to religiosity in the period between 1975 and 2001. The outstanding finding is that the establishment of a theocratic regime in Iran has led to the transformation of the nature of faith, marked by a noticeable shift from “organized” to a more “personalized” religion, in which the emphasis is placed on beliefs rather than on practices. Also, among both beliefs and practices, more emphasis is placed on those with a purely individual nature, or with a social nature but organized through civic and nongovernmental bodies, as opposed to those commanded by the government. The article ends with a brief discussion of the implications of such developments for the existing debate among sociologists of religion on secularization and “de‐secularization.” Our findings indicate that any linear perspective on the demise or survival of religion in society will unreasonably brush aside the fact that religion is not merely a social institution, but also a “cultural resource” that individuals may draw upon, depending on their surrounding sociopolitical circumstances and their reading of those circumstances.