Radicalized Loyalties: Becoming Muslim in the West

Johansen, Mette-Louise

doi:10.1080/00141844.2019.1668817

Cited by 3 publications

(6 citation statements)

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“…This reorientation adds an important element to the Islamic repertoire of desistance and to the debate about street crime and Islam. Religious change, identity transformation and desistance are long-term, nonlinear and individual processes (Truong, 2018). The narrative repertoire in this article accounts for the social canalization of this complexity.…”

Section: Discussionmentioning

confidence: 99%

“…According to Maruna et al (2006), the conversion narrative provides prisoners who become Christians with a 'new social identity', a 'language and framework for forgiveness' and 'purpose and meaning ' (2006: 174). This self-perception of radical change also applies to street criminals who start to practise Islam (Khosrokhavar, 2004;Truong, 2018). The seminal notion of tauba, which, according to Islamic terminology, means repentance (Khalil, 2018: 14-15), provides street criminals with a tool for dealing with past crimes, regret and forgiveness.…”

Section: Street Crime and Islamic Redemptionmentioning

confidence: 99%

“…Street criminals who are born as Muslims identify with redemption narratives rather than conversion narratives (Tahir, 2018), which, strictly speaking, concern only those who convert to Islam. With regard to structure, however, redemption narratives are identical to conversion narratives (Truong, 2018). Muslim narratives of redemption are socially recognized stories that enable street criminals who either turn or return to Islam to challenge stigmatizing labels and construct new Islamic identities.…”

Section: Street Crime and Islamic Redemptionmentioning

confidence: 99%

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Muslim narratives of desistance among Norwegian street criminals: Stories of reconciliation, purification and exclusion

Linge

2021

European Journal of Criminology

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Stories about sin, regret and forgiveness are fundamental in Islam and other world religions. Islamic revivalism mediates a redemption narrative tailored to street criminals who want to break with the cycle of stigmatization, imprisonment and violence. Drawing on so-called conversion narratives, this article examines the repertoire of such stories among male street criminals in Norway who turn, or ‘return’, to Islam. I have identified three narrative types: reconciliation, purification and exclusion. I explore the content of these stories and the work they do for tellers and their audiences. Arguably, these narrative types represent forms of desistance that open up and restrict particular paths into Islam and out of street crime.

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Section: Discussionmentioning

confidence: 99%

Section: Street Crime and Islamic Redemptionmentioning

confidence: 99%

Section: Street Crime and Islamic Redemptionmentioning

confidence: 99%

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Muslim narratives of desistance among Norwegian street criminals: Stories of reconciliation, purification and exclusion

Linge

2021

European Journal of Criminology

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“…This mid-level hybrid identity contains tensions. Alienated, young, second-generation immigrants must contend with the strains that emerge from varied estrangement both from the traditions of their parent cultures and success and integration within their present countries of residence (Truong, 2018). Their lives are highly fractured between a religious world and a highly secular one (Walklate and Mythen, 2016).…”

Section: The Street and Jihadi End Of The Spectrummentioning

confidence: 99%

“…Networks are similarly important in street culture, facilitating collective action and forming a resource that individuals can draw upon (Ilan, 2013). Street youths can meet jihadi recruiters in street cultural environments such as prisons (Silke, 2014), street drug markets (Tutenges and Sandberg, 2022), or they can know them from earlier, growing up in the same neighbourhoods (Truong, 2018). Combined with the many cultural homologies between jihadi and street cultures, this mean that such networks can at times be understood as 'enabling environments', the fourth piece of Hafez and Mullins' (2015) radicalization puzzle.…”

Section: Stairway Puzzleor Spectrummentioning

confidence: 99%

The street-jihadi spectrum: Marginality, radicalization, and resistance to extremism

Sandberg

Tutenges

Ilan

2023

European Journal of Criminology

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For over a decade, jihadi terrorism in Europe, and the recruitment of Europeans to fight for ISIS in Syria, have increasingly involved marginalized youths from a social context of street culture, illegal drug use and crime. Existing theoretical models of the crime-terrorism nexus and radicalization arguably do not sufficiently explain the fluid and dynamic ways by which the street cultural come to be politico-religiously violent. This paper provides a novel retheorization, the street-jihadi spectrum, which is better placed to explain a wide range of behaviours, from the merely stylistic to the spectacularly violent. On the street culture end it includes subcultural play with provocative jihadi symbols and on the jihadi end the terrorism of ‘gangster-jihadists’. We emphasize that the spectrum, consisting of a multitude of confluences of street and jihadi cultures, also includes resistance to jihadism.

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State and Religion: The French Response to Jihadist Violence

Zinigrad

Sawyer

2023

Religions

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The five acts of jihadist violence between 2012–2020, particularly the 2015 Paris attacks, combined with an increasingly polarized political discourse in France, have pushed jihadist extremism to the center of government policy and public opinion. Approaches to jihadist extremism in the last decade have comprised two characteristics: claims amalgamating Islam and Muslim religious practice—especially in its stricter forms—with extremist violence, along with the idea that such forms of dangerous religious indoctrination are best battled through education. As a result, there has been a renewed debate concerning the principle of laïcité (secularism) within public schools and other public institutions. One of the leading efforts in this context has focused on processes of “deradicalization”. These projects include various educational tools, rehabilitation attempts inside and outside of prisons, cultural and artistic initiatives, and administrative bans imposed on organizations inciting violence. However, the most ambitious of these efforts have also been subject to the greatest criticism. Projects within the public school system have been accused of securitizing education and stigmatizing Muslim students, whereas measures undertaken in prisons are currently limited to risk assessment of inmates linked with jihadist violence, while lacking more meaningful plans for their rehabilitation. Public–private partnerships have developed more promising initiatives, but their moderate success is still recent and requires further study.

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Radicalized Loyalties: Becoming Muslim in the West

Cited by 3 publications

References 0 publications

Muslim narratives of desistance among Norwegian street criminals: Stories of reconciliation, purification and exclusion

Muslim narratives of desistance among Norwegian street criminals: Stories of reconciliation, purification and exclusion

The street-jihadi spectrum: Marginality, radicalization, and resistance to extremism

State and Religion: The French Response to Jihadist Violence

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