Islam and Politics in North Africa

Layachi, Azzedine

doi:10.1093/oxfordhb/9780195395891.013.025

Cited by 2 publications

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“…For example, Tunisian Salafis comprise religiously ultra-conservative individuals, who split from the Movement of Islamic Tendency (MIT), present-day Ennahda, in 1980s, and have positioned themselves to the right of Ennahda, in terms of their social and political agenda (Marks 2012). Both the MIT and the Salafis were repressed and exiled by the Ben-Ali regime in the 1990s and 2000s and thus were largely isolated from social, political and religious activism in Tunisia (Mabrouk 2012, Marks 2012, Wolf 2013a, Layachi 2013. The 2011…”

Section: The Historical Context Of Radicalisation In a Form Of Salafimentioning

confidence: 99%

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

Muhanna-Matar

2017

Critical Studies on Terrorism

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This article gives an example of self-deradicalisation from Tunisia. It addresses the potential of radicalized individuals to de-radicalize themselves from within the Salafi doctrine with no external interventions, while the state's religious rehabilitation approaches to tackling radicalism not only fail but are counter-productive. Deradicalisation could, of course, involve a more comprehensive rejection of Salafi ideology. This article suggests that an effective type of deradicalisation 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 radicalization 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 radicalized. 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.

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Section: The Historical Context Of Radicalisation In a Form Of Salafimentioning

confidence: 99%

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

Muhanna-Matar

2017

Critical Studies on Terrorism

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A Historical Sociology Perspective on the Legacy of State Formation and Dynamics of the Arab Spring in Libya: From Elusive Authority of Qadhafi to Masses Craving for Democracy

Bilgenoğlu¹,

Mengüaslan²

2020

Türkiye Ortadoğu Çalışmaları Dergisi

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This study aims to question the appropriateness of the "transition to democracy" paradigm in the Arab Revolts context with a specific focus on Libya. Arguing that the real problem lies at the meta-theoretical level, the assumptions and the empirical incongruities of democratization and post-democratization perspectives will be elaborated. With historical and social-minded analysis, the political developments in Libya will be approached with a historical sociology perspective complemented by the political economy of regime security. The interaction within the state-society complex in the framework of a complex relationship with regional/international level dynamics will be given a specific focus and unlike deterministic-teleological and reductionist democratization/post-democratization perspectives, the following question will be tackled: What happened politically in Libya in the course of the Arab Revolts?

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Islam and Politics in North Africa

Cited by 2 publications

References 0 publications

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

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

A Historical Sociology Perspective on the Legacy of State Formation and Dynamics of the Arab Spring in Libya: From Elusive Authority of Qadhafi to Masses Craving for Democracy

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