Europe's experience in countering radicalisation: approaches and challenges

Vidino, Lorenzo; Brandon, James R.

doi:10.1080/18335330.2012.719097

Cited by 20 publications

(15 citation statements)

References 7 publications

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“…A large part of studies on radicalisation has focused on the perceived threat from homegrown Islamist terrorism and violent extremism in Western Europe and the United States (Precht 2007;Lindekilde 2012;Vidino & Brandon 2012). Research addressed, for example, why young Muslims socialised in the West join militant Islamist groups (Della Porta & LaFree 2012) or the reasons behind the participation of so-called foreign fighters from European Muslim communities in the Syria war or other conflicts (Hegghammer 2010;van Ginkel & Entenmann 2016).…”

Section: Traditional Islam As Counter-radicalisationmentioning

confidence: 99%

“…As explained by Kundnani (2012, p. 21) 'radical religious ideology has been conceived as a kind of virus infecting those with whom it comes into contact, either by itself or in combination with psychological processes'. Exposure to alternative narratives, in the shape of moderate or mainstream interpretations of Islam is, therefore, a main feature of many counter-radicalisation programmes as an antidote, or anti-virus-a way to make the population more resilient against radical interpretations of Islam (Vidino 2010;Vidino & Brandon 2012). In many European countries, counter-radicalisation initiatives have targeted specific immigrant communities, on the assumption that their lack of social and economic integration into society makes them more vulnerable to radical agendas (Silber & Bhatt 2007;Brown & Saeed 2015).…”

Section: Traditional Islam As An 'Anti-virus Programme'mentioning

confidence: 99%

“…In some Muslim-majority states, authorities have introduced their own version of 'official' Islam to counter radical ideologies (Vidino 2010). Western governments have provided financial and educational state support to individuals and groups who are seen as 'moderate' and able to present a theological challenge to radical ideology to help these voices reach a wider audience and thereby counterbalance more hard-line influences (Vidino & Brandon 2012). Rascoff's (2012, p. 130) account of such efforts in the United States and the United Kingdom bears significant resemblance to the Azerbaijani context as he describes the establishment of an 'Official Islam': 'a government-sponsored account of "mainstream Islam" offered by the state in place of radical doctrinal alternatives'.…”

Section: Traditional Islam a Counter-narrativementioning

confidence: 99%

See 2 more Smart Citations

Protecting Nation, State and Government: ‘Traditional Islam’ in Azerbaijan

Bedford¹,

Mahmudlu²,

Abilov³

2021

Europe-Asia Studies

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The article contributes to a better understanding of 'Traditional Islam' (TI), a state-led project in Azerbaijan to establish an alternative narrative promoting a specific local understanding of Islam that builds on its non-political, non-sectarian and national features to prevent 'non-traditional' religious variants from gaining popular traction. The phenomenon has not appeared in a vacuum. First, its features and functions stem from Soviet-era anti-religious and nationalities policies. Second, many aspects of TI resemble counter-radicalisation initiatives worldwide. Finally, while introduced as a means of blocking radicalisation in order to protect Azerbaijan's national identity as a secular state, Traditional Islam in fact works to extend state control over the religious domain and thus to prevent the development of any religiously grounded dissent against the authoritarian regime.'IF MY PEOPLE MUST BE MUSLIM, LET THEM BE THIS KIND OF Muslim. If my brother wants to be Muslim, I'd want him to follow Traditional Islam.' 1 This comment was made by Gunduz Ismayilov, a representative of the Azerbaijani State Committee for Work with Religious Associations (Dini Qurumlarla İş Üzrə Dövlət Komitəsi-SCWRA), the lead institution behind an ambitious state project to counteract the spread of 'foreign' Islam among the citizens of Azerbaijan through the development and promotion of a national religious creed and practice-Traditional Islam (Ənənəvi İslam-TI). Most citizens of post-Soviet Azerbaijan identify as Muslim. What this quote underscores it that, for religious and secular elites, Islam is perceived as a key part of the national ideology and is seen as integral to the new Azerbaijani identity (Mahmudlu 2017). The state is strictly secular; the fear of radicalisation as a result of foreign religious influences promoting a worldview where Islam plays a more prominent, and ultimately political, role has been an important factor in domestic policy since the beginning of the 2000s. How this threat has been used by the ruling elite to legitimise strengthened control over religious

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Section: Traditional Islam As Counter-radicalisationmentioning

confidence: 99%

Section: Traditional Islam As An 'Anti-virus Programme'mentioning

confidence: 99%

Section: Traditional Islam a Counter-narrativementioning

confidence: 99%

See 1 more Smart Citation

Protecting Nation, State and Government: ‘Traditional Islam’ in Azerbaijan

Bedford¹,

Mahmudlu²,

Abilov³

2021

Europe-Asia Studies

View full text Add to dashboard Cite

show abstract

“…Investigaciones sobre radicalización (Dalgaard-Nielsen, 2010; Coolsaet, 2019) consideran que su desarrollo es un proceso complejo, que surge de causas variadas e interrelacionadas y abarca aspectos tanto individuales (Schwartz, 2018) como estructurales (Nemr y Savage, 2019). No es posible forjar un perfil de los individuos radicalizados (Vidino y Brandon, 2012;, aunque sí comparten algunas características comunes: la religión islámica, una compleja situación socioeconómica y la pérdida de la identidad cultural (Municio, 2017; Rabasa y Benard, 2015). En su radicalización se entrelazan factores como: la presión de la modernización, la crisis económica, cultural, social y política, la prolongación de algunos conflictos, la necesidad de pertenencia y seguridad o la frustración de los jóvenes que viven en sociedades extranjeras hostiles y con poco futuro (Motti-Stefanidi y Salmela-Aro, 2018; Vidino, 2018).…”

Section: Introductionunclassified

Análisis de los Planes de Prevención de la Radicalización en Europa desde una perspectiva educativa

Alda

Merino-Arribas

2020

Revista OBETS

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Esta investigación analiza si las actitudes y los valores de la competencia global (PISA, 2018) destacan en los planes de prevención de la radicalización de siete países europeos. Se usa una metodología de análisis comparativo con técnicas lexicométricas con visualización de clustering -Iramuteq-. Los resultados muestran una política centrada en la amenaza del terrorismo junto a la tendencia a la securitización de los sistemas educativos y la limitación de la educación a la detección de los primeros brotes de radicalización. Se sugiere promover la transversalidad y unidad de las políticas de integración y revalorizar el valor de la escuela.

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“…Academics and policy-makers have had to confront a truly global phenomenon, which is well encapsulated by the thousands of European Muslims who have recently travelled to conflict zones in the Middle East (Vidino, 2015a). Today, Islamist terrorist plots and arrests are a normal occurrence in Europe (Europol, 2016; Herrington, 2015a; Mullins, 2016; Vidino and Brandon, 2012) and in the United States (Vidino and Hughes, 2015).…”

mentioning

confidence: 99%

Violent and Non-Violent Political Islam in a Global Context

Bonino

2016

Political Studies Review

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The role played by Islamism, or political Islam, in the contemporary world holds the key to understanding current geopolitical tensions both within the Muslim world and between the West and the Muslim world. This article centres on four books that explore some violent and non-violent manifestations of political Islam and offer analyses of the Islamic State, al-Qa’eda, the Muslim Brotherhood and, more generally, Salafi-jihadism. Political Islam considers Islam to be a totalising entity that should shape the contours of society, culture, politics and the law – that is, it ideally seeks to achieve unity of state and religion ( din wa-dawla). It expresses itself in multiple, and at times interlinked, ways that can encompass, among many others, a largely non-violent gradualist approach to power (Muslim Brotherhood), global terrorist action (al-Qa’eda) and sectarian warfare combined with territorial control and state-building (Islamic State). The aim of this article is to capture some of the multifarious ways in which political Islam manifests itself with the aid of the four books under review. Holbrook D (2014) The Al-Qaeda Doctrine: The Framing and Evolution of the Leadership’s Public Discourse. New York: Bloomsbury. Pantucci R (2015) ‘We Love Death as You Love Life’: Britain’s Suburban Terrorists. London: Hurst. Vidino L (2010) The New Muslim Brotherhood in the West. New York: Columbia University Press. Weiss M and Hassan H (2015) ISIS: Inside the Army of Terror. New York: Regan Arts.

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Europe's experience in countering radicalisation: approaches and challenges

Cited by 20 publications

References 7 publications

Protecting Nation, State and Government: ‘Traditional Islam’ in Azerbaijan

Protecting Nation, State and Government: ‘Traditional Islam’ in Azerbaijan

Análisis de los Planes de Prevención de la Radicalización en Europa desde una perspectiva educativa

Violent and Non-Violent Political Islam in a Global Context

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