Fundamentalism,Radicalization and Terrorism. Part 1: terrorism as dissolution in a complex system

In the first of two papers in this Special Issue, Lord Alderdice draws on his personal experience of living and working in Northern Ireland and other countries that have suffered from terrorism, and describes from a psychoanalytic and systemic perspective the history of national, cultural and political conflicts which form the backdrop to the struggles against fundamentalism, radicalization and terrorism in current times. By examining and understanding the group dynamics and collective experiences of minority populations that have suffered generations of subjugation, humiliation and injustice at the hands of others, Lord Alderdice demonstrates how terrorism is not an individual but a group phenomenon and that any successful intervention aimed at reducing fundamentalism, radicalization and terrorism needs to identify and take into account the complex relational processes and experiences in all parties involved in the current global conflict.     

Insights from a deradicalization program in Indonesian prisons: The potential benefits of psychological intervention prior to ideological discussion

Discussions that are based on religious understanding and aimed at reducing terrorists' hostility have been used as a central part of terrorist deradicalization programs in many countries where acts of Islamic terrorism are prevalent. Currently, various psychological approaches such as presenting social support and providing counseling sessions are being applied alongside religious discussions. Observers of these programs have reported benefits and positive responses to the psychological approaches, but there is still a lack of empirical evidence confirming this. In the current study, we examine the effects of two psychological interventions—emotional expression training and cognitive flexibility training—in predicting detainees’ acceptance of the idea of democratic life. We investigated the observational records taken during the psychological interventions and religious discussions. Results showed no main effect of emotional expression and cognitive flexibility in predicting one’s acceptance of democratic civil life, but there was a significant interaction between the two predictors. Among those who scored high in cognitive flexibility, detainees who scored also high in emotional expression were significantly more agreeable towards the state’s sovereignty over belief in an Islamic caliphate during religious discussions. Our findings suggest that psychological interventions do indeed offer benefits for detainees’ deradicalization programs.     

Challenging the opposition of LGBT identities and Muslim cultures: initial research on the experiences of LGBT Muslims in Canada

ABSTRACT

Many have described the cultural and political opposition between LGBT rights and identities and Muslim cultures. Rahman (2014) has argued that one important way to challenge this perceived enmity is to produce further knowledge about the experiences and identities of LGBT Muslims because they exist at the intersections of this political opposition and disrupt the assumptions underlying it. Drawing on Rahman’s framework of Muslim LGBT as “LGBT Intersectional Identities”, we provide initial evidence from on-going research into the experiences of LGBT Muslims in Canada, based on six in-depth qualitative interviews. Focusing on the tensions between living an LGBT life and being Muslim, we demonstrate that there are strategies for reconciling the two that undermine assumptions about the mutual exclusivity of Muslim cultures and homosexualities. These strategies both confirm the extant evidence of identity processes for LGBT Muslims and provide some new evidence of the awareness of negotiating Islamophobia, racialization and Muslim homophobia as part of the development of an LGBT Muslim identity, and the need to understand Muslim identity in a broader frame than simply religious. In this sense, the experiences of LGBT Muslims present an LGBT intersectional challenge, both to western assumptions about the coherence of LGBT identity and the coming out process, and to assumptions in Muslim culture that tend to position individuals who identify as LGBT outside of their traditions.     

Classifying Muslims: Contextualizing Religion and Race in the United Kingdom and Germany

Since the late 20th century, public discourse in Muslim-minority countries has centered around the question of how to classify Muslims. In this paper, we compare the state, academic, and self-classification of Muslims in two countries: the United Kingdom and Germany. We propose that the historical experience of anti-Semitism makes religion a more salient master category to understand Muslims in Germany, while the history of both anti-Semitism and anti-Black racism largely resulting from colonial domination means that religion together with race are master categories used to understand Muslims in the United Kingdom. Through this multilayered ethnographic and historical analysis, we challenge taken-for-granted assumptions in both the political and academic milieu about what it means to be Muslim, emphasizing the importance of the interplay between sociopolitical categories and self-identifications.     

South Korean Attitudes Toward Muslims: Revealing the Impact of Religious Tolerance

This study addresses the reasons for the anti-Muslim sentiments held by some South Koreans. The research was motivated by the fact that, although previous studies have paid much attention to this issue in Western regions, such as Europe and the USA, little research has examined the perceptions of Muslims held by people in Asian countries. This empirical study of the nature of anti-Muslim sentiment in South Korea was aided by two theoretical frameworks that relate prejudice to (i) deprivation and (ii) religion. This study analysed data taken from the ‘International Social Survey Programme (ISSP) Topical Module: Religion (2008)’ [ISSP Research Group 2012 ISSP Research Group. 2012. “International Social Survey Programme: Religion III – ISSP 2008.” GESIS Data Archive, Cologne. ZA4950 Data file Version 2.2.0. doi:10.4232/1.11334 Study No. ZA4950.[Crossref] , [Google Scholar]. ‘International Social Survey Programme: Religion III – ISSP 2008.’ GESIS Data Archive, Cologne. ZA4950 Data file Version 2.2.0, doi:10.4232/1.11334 Study No. ZA4950]. The results showed that deprivation did not significantly influence South Korean attitudes toward Muslims, whereas prejudice toward Muslims among South Koreans included a distinctly religious component.     

Pedagogies of piety: Comparing young observant Muslims and Christians in the Netherlands

In this article, I compare the active religious engagement found among many of today's young Dutch Muslims and Christians. I show that such comparison requires a move beyond the separate frameworks through which these groups are commonly perceived, found both in widely shared public discourses (‘allochthons’ versus ‘autochthons’) and in academic research (minority studies versus the sociology of religion). In their stead, this comparative analysis examines in what ways both groups give shape to observant religious practice in the shared context of contemporary Dutch society. Based on ethnographic fieldwork, I show that young Christians as well as Muslims participate in social settings of religious pedagogy, where they are encouraged to attain, sustain and improve personal piety in today's pluralist Dutch society. Such social participation does not preclude, but rather comes together with a strong emphasis on reflexivity and authenticity.     

The role of vulnerable environments in support for homegrown terrorism: Fieldwork using the 3N model

The 3N model of radicalization proposes that violent radicalization is the result of the contribution of needs, networks, and narratives. Although research has mainly been supportive of this perspective, a substantial amount of ground remains uncovered regarding the network component of the model. Within this framework, we examine why individuals living in certain social environments tend to harbor more positive attitudes toward homegrown terrorism than others. Building on prior research, we hypothesized that individuals living in social environments known to be vulnerable (vs. less vulnerable) are more likely to experience a sense of significance loss (i.e., lack of social integration, perceived conflicts between religious groups), find solace in religious social networks (i.e., mosques), and thus adhere to radical narratives (i.e., legitimization of terrorism). A study with 365 young Muslims from different cities in Spain (Almería, Barcelona, Ceuta, and Melilla)supported these predictions. Theoretical and practical implications for the study of violent extremism are discussed.     

Facebook as a virtual mosque: the online protest against Innocence of Muslims

When the short anti-Islam film the Innocence of Muslims was first posted on YouTube in English, no tangible reactions were seen in the Arab world. However, when the same producer dubbed it into Arabic and posted it on YouTube, street protests started around some parts of the Arab world. The study reported here examines a popular Facebook page identified as The global campaign to counter the hurtful film against the Prophet Muhammed that was created to protest against the Innocence of Muslims film. This study investigated all 6949 Facebook updates and comments that were available on this page by 15 October 2012 and found that a clear majority of posts were Pro-Islamic focusing on prayers for Muhammed and supplications to defend him. This study advances our theoretical understanding of the connection between online and offline religion by providing empirical evidence in relation to this controversial incident.     

The Meaning of Pilgrimage (Hajj): Re-shaping the Pious Identity of Belgian Turkish Muslims

This article examines how Belgian Muslims of Turkish origin interact with the hajj (pilgrimage) and the meaning of the pilgrimage for Muslims living in Belgium. It focuses upon the space of pilgrimage rituals, identifies the motivations for the practice of the pilgrimage and attempts to explain how the ‘canonical meaning’ of the hajj, which is considered unchanging, is adopted in the new Belgian situation and how pilgrims regard it. The physical practice of pilgrimage constitutes an interesting area through which to depict how Belgian Muslims of Turkish origin experience the sacred journey that shapes their religious understanding and their identity. The article’s findings are based on interviews and observations in 2012 and 2014. The author visited mosques during hajj information sessions and spoke with imams, but the fieldwork was carried out among pilgrims who had visited Mecca for their hajj and ?umra..     

Political opportunity structures and the activism of first- and second-generation Muslims in two Italian cities

ABSTRACT

The present contribution describes Muslims’ opportunities for activism and political participation, as shaped institutionally and discursively, in Milan and Turin. It analyses the interplay between the national level and the local level, and assesses the implications that contrasting local arrangements have for Muslims’ activism, claims-making and, to a certain extent, even self-identifications – especially with reference to young, second-generation Muslims. In Milan Muslims are confronted with a very closed system of political opportunities, while in Turin there appears to be a much more open system, which aims at co-opting second-generation organisations in particular. The consequence is that while in Milan Muslims – especially second-generation ones – are resigned to being merely the recipients of integration policies, in Turin they can conceive themselves more as partners of the city’s institutions, by resorting to a strategy of ‘active citizenship’.     

Trust and Trustworthiness of Christians,Muslims, and Atheists/Agnostics in the United States

Trust, a cornerstone of economic development, is promoted within religions. In a randomized controlled trial, we examine how trust and trustworthiness vary across religions (Christianity and Islam), religiosity, and atheists/agnostics in the United States. Three novel findings emerge. First, Christians are trusted more than Muslims and nonbelievers, which is due to a Christian ingroup bias––Christians trust Christians more than they trust Muslims and nonbelievers, while Muslims and nonbelievers trust all groups the same. Second, religiosity matters to trust. Religious people trust those of higher religiosity more, but only if they are of the same religion. In contrast, nonbelievers trust people of higher religiosity less. Third, trustworthiness among nonbelievers is somewhat lower than that of the religious, especially toward Christians. We speculate that the lower reciprocity originates in the prejudice toward nonbelievers. Our results may help explain discrimination against Muslims and nonbelievers, given that discrimination often originates in distrust.     

Between Recognition and Mis/Nonrecognition: Strategies of Negotiating and Performing Identities Among White Muslims in the United Kingdom

This article explores white British Muslim experiences of, and strategic performative responses to, the (mis/non)recognition of their seemingly incompatible religious and ethnic identities. Based on in-depth interviews (N = 26), it highlights how the different identity categories they hold relate to one another, influencing processes of perceived recognition in interactional contexts. White British Muslims perceive their ethnic and religious identities to be (mis/not) recognized in complex and contradictory ways. Their identities are affirmed, denied, erased, and/or incorrectly ascribed, sometimes simultaneously, by relevant others in different contexts. Performative strategies such as the adoption, maintenance, or removal of identity markers are used consciously and agentically in attempts to take back control over how their identities are (mis/not) recognized. At times deliberate performative acts leading to misrecognition are orchestrated by white Muslims themselves to not only minimize the risk of experiencing possible harm or marginalization but also to transgress and challenge norms. They also assert their multiple identities as a response to (mis/non)recognition and claims of their identities being incompatible, regardless of the repercussions that may result in them being placed at the margins of, or excluded from, their ingroups.     

Contesting Islam through the 2012 Sydney Protests: An Analysis of Post-protest Political Discourse amongst Australian Muslims

The violent clashes between young Muslim men and police that occurred in and around Sydney's central business district on the evening of Saturday, September 15, 2012 have acted as a catalyst for an increasingly visible political struggle among different sections of the Australian Muslim population in the post-9/11 decade. The protests, ostensibly about the film Innocence of Muslims, have brought the contested nature of Islam and being Muslim in Australia firmly into the sphere of public political debate as Muslims aligned both against and with the protestors. This article aims to explore the extraordinarily open exchanges and contestation primarily between Muslims born and raised in Australia in the immediate aftermath of the protests and the mechanisms utilized to contest power, authority and legitimacy. In doing so, it reveals important insights into the debates defining Muslim political identity and considers the broader implications for Australian Islam and multiculturalism.     

Pacifying Muslims in Germany’s ‘City of Peace’: interreligious dialogue as a tool of governance in Osnabrück

ABSTRACT

Addressing Muslims as a target group in municipal politics is a relatively new development in German cities. Interreligious dialogue, often initiated by established Christian actors, provides a format for doing so. In our local West German case study, the politics of dialogue link up with a historical narrative of Osnabrück as ‘City of Peace’, creating a semantic framework which is hard to resist, yet not undisputed. As a governance tool, interreligious dialogue has the potential to pacify and to structure social relations. It tends to prefer and support certain subject positions, while neglecting others. In this contribution we focus both on actors who are involved in local interreligious dialogue as well as those who – for diverse reasons – do not participate, and who question or oppose it. Thus, we analyse the effects of interreligious dialogue on local subjectivation processes, including alternative reactions that might challenge the dominant paradigm.     

Mapping the Terrain of a Foucauldian Ethics: A Response to the Surveillance of Schooling

Educators find themselves in the midst of arising tide of urban school reform marked byevermore centrally designed and monitoredsystems of accountability. In response to thislooming high-stakes gaze of surveillance, thisessay offers an ethics of educationalleadership predicated upon taking up thechallenge of creatively and courageouslyauthoring one's ethical self. It seeks tocontribute to mapping an ethical terrain whichcan support the production of pedagogicalpractices, initiatives, and agendas asdistinctive, bold responses to theproliferation of one-dimensional,technicist-driven efforts which narrowlycalculate and assess student learning, teacherwork, school effectiveness, and which offeranemic, foreclosed readings of a possiblefuture. My claim is that a consideration ofFoucault's ethics draws us closer torecognizing what such a project would mean andask of the educator as leader.     

From Gaming to Hating: Extreme-Right Ideological Indoctrination and Mobilization for Violence of Children on Online Gaming Platforms

As a consequence of numerous extreme-right terror attacks in which the perpetrators posted their manifestos and attack life streams on online platforms adjacent to the video gaming community, as well as radicalized within that environment to a significant degree (e.g., Christchurch, New Zealand; Halle, Germany), increasing scholarly and policymaker interest is focusing on far-right radicalization and recruitment within online video game environments. Yet little empirical insights exist about the specific engagement between right-wing extremists and their potential recruits on these platforms. This study presents findings from a qualitative exploration of German police-investigation files for two children who radicalized on gaming platforms to become involved in extreme-right criminal behavior, including the plotting of a terrorist attack. The study demonstrates the importance of online and offline factor interaction, especially regarding the role of familiar criminogenic factors, as well as the social–emotional bonding between potential recruits and extremist gamers created through shared gaming experiences that lead to high-intensity extremist radicalization aimed at offline behavioral changes. The study did not find evidence for strategic organizational far-right recruitment campaigns, but rather multidirectional social-networking processes which were also initiated by the potential recruits.     

Collective Trauma From the Lab to the Real World: The Effects of the Holocaust on Contemporary Israeli Political Cognitions

This research tested whether chronic or contextually activated Holocaust exposure is associated with more extreme political attitudes among Israeli Jews. Study 1 (N = 57), and Study 2 (N = 61) found that Holocaust primes increased support for aggressive policies against a current adversary and decreased support for political compromise via an amplified sense of identification with Zionist ideology. These effects, however, were obtained only under an exclusive but not an inclusive framing of the Holocaust. Study 3 (N = 152) replicated these findings in a field study conducted around Holocaust Remembrance Day and showed that the link between Holocaust exposure, ideological identification, and militancy also occurs in real‐life settings. Study 4 (N = 867) demonstrated in a nationally representative survey that Holocaust survivors and their descendants exhibited amplified existential threat responses to contemporary political violence, which were associated with militancy and opposition to peaceful compromises. Together, these studies illustrate the Holocaustization of Israeli political cognitions 70 years later.     

From Demonization to Identification: How Parents Who Lost Children in Terrorist Attacks Perceive the Attacker

The aim of this article is to examine how bereaved parents who lost children in terrorist attacks in Israel perceive the terrorist attack perpetrators. Forty bereaved parents were interviewed using a semistructured in-depth interview. The content analysis revealed a typology of reactions to the Arab attackers that included perceiving them as objects of anger, hate, and revenge; as demons; as negligible; and as people with whom they could identify. The way bereaved parents perceive the Arab attackers serves as a coping resource. Follow-up research to examine the efficacy of the different types of reactions towards attackers would contribute to gaining a deeper understanding of the coping process that bereaved parents experience.     

Islam and Gender in the Thought of a Critical-Progressive Muslim Scholar-Activist: Ziba Mir-Hosseini

This article highlights the scholarly contribution of the Iranian-born Muslim scholar-activist Ziba Mir-Hosseini to the academic field of gender and Islam. In the first part, Mir-Hosseini's thought is positioned within the larger processes of the shifting loci of authority and normativity in contemporary Islamic discourses, particularly with reference to the emergence of what will here be termed critical-progressive Muslim scholar-activists. There follows a brief justification as to why a study of Mir-Hosseini's thought in relation to gender and Islam warrants examination. Mir-Hosseini's personal journey in the field of gender and Islam is then outlined and her major contributions to the field are noted. This is followed by a discussion of the support Mir-Hosseini finds for her ideas in the hermeneutical theories employed by reformist male Muslim scholars, and then an examination of her views on the relationship between Islamic feminism discourses and (neo-)traditional expressions of Islam. Mir-Hosseini's deconstruction of the assumptions governing classical Muslim family law and ethics that have been re-appropriated and legally enforced by some contemporary Muslim majority nation states is presented next, followed by a discussion of her proposals for the reform of Muslim family law and ethics. The final section discusses Mir Hosseini's activism with special reference to her involvement with Musawah, the global movement for equality in Muslim family law based in Kuala Lumpur, Malaysia.