Section outline
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Here from Kassim Kassir, a journalist, on how collaboration is key to mitigate the increase of violent extremism, especially that which is religiously motivated.
Source: PAVE Project. ''Kassim Kassir: Identifying Extremist Propaganda and Recruitment Content in Online Spaces.'' 2022. https://www.youtube.com/watch?v=tmGzuLiGOqA.
The PAVE project noted that many communities perceive that ethno-political radicalization poses a higher risk to societal peace compared to religiously inspired radicalization. However, they are not mutually exclusive and religious identity is utilized by ethno-political discourses to strengthen a sense of “othering”. While religion may play a factor for some, it is not the primary reason one may be radicalized or recruited. Some individuals may feel constrained or uninterested in the limited range of perspectives and interpretations of religion provided by religious institutions and even family. More radical interpretations of religion are readily available in online spaces. Many young people are starting to move away from traditional institutional teachings and older generational leadership, being more in favor of online forms of content or leaders.
How do extremist organizations exploit or collaborate with religious leaders to propel extremist narratives for radicalization?
While a vast majority of religious leaders and actors oppose acts of violence or violent extremism in the name of religion, there are instances where religious actors serve as perpetrators for violence. Religious leaders are often successful in having their messaging positively received by an audience - as people are often influenced by people they trust - and they trust religious leaders.
For example, Anwar al-Awlaki was a radical American Muslim cleric of Yemeni descent, who was linked to a series of attacks and plots across the world - from 11 September 2001 to the shootings at Fort Hood, United States in November 2009. Awlaki's overt endorsement of violence as a religious duty in his sermons and on the internet is believed to have inspired new recruits to Islamist militancy. He incited violence in a number of texts via his website, his Facebook page and many booklets and CDs, including one called "44 Ways to Support Jihad". Such materials have been found in the possession of several convicted English-speaking militants in Canada, the UK and US.
Awlaki with the Al Qaeda flag calling for death to Americans, March 2010 video. Photo Source: ‘The Anwar al-Awlkai File.’ 2015. National Security Archive. https://nsarchive2.gwu.edu/NSAEBB/NSAEBB529-Anwar-al-Awlaki-File/.
The cover of Inspire, Awlaki’s magazine in 2010, with a headline, ‘Make a Bomb in the Kitchen of Your Mom.’ Photo Source: ‘The Anwar al-Awlkai File.’ 2015. National Security Archive. https://nsarchive2.gwu.edu/NSAEBB/NSAEBB529-Anwar-al-Awlaki-File/.
The Christian Brotherhood in North Macedonia has not shied away from posting threats and making demands through its online channels. For instance, there is an infamous live video posted by Zharko Grozdanovski, the leader of Christian Brotherhood, in which he threatens the Prime Minister of North Macedonia with violence should he prosecute a member of the group.
Photo Source: Dukic, Simon. “Online Extremism in North Macedonia.” Strong Cities Network. 2021. https://www.isdglobal.org/wp-content/uploads/2022/01/Online-Extremism-Mapping-North-Macedonia.pdf.
PAVE field research confirms that the negative role of traditional media in radicalization extends into cyberspace. Over the last three decades online channels in Tunisia have been contributing to the spread of Salafist movements, including Wahhabism. This research has also found strong instrumentalization of religion in Facebook pages and websites of some political parties and politicians in Tunisia aimed at spreading radical Salafist ideology.
While religion does not always lead to radicalization or terrorism, religious and political discourse by religious actors that take an out-group/in-group approach rather than one with a universalist message of humanity, can exacerbate conflicts. In addition, the presence of online hate speech in public discourse adds to the religious divisions, with religion taken as a layer to add to “othering” and promoting differences between communities.
Here are some other examples of how religion can influence radicalization:
- Many regions are dominated by majority and minority religious communities - oftentimes creating an ‘us versus them’ scenario, with the minority communities unable to safely practice their religion. In turn, this may lead minority communities to turn to online spaces to spread narratives and build momentum towards violence to achieve ‘respect’ and equality amongst peers and within leadership.
- Balanced-contextual theology relates to a theology that takes into consideration local customs, cultures, and traditions. If users are retaining content that does not synchronize with local context and culture, it can lead to radical beliefs and/or actions.
Religious education may act as a propeller for radicalization. For instance, the PAVE research noted many children were sent to Saudi Arabia to attend religious-based schools, which in turn were radicalizing children from a young age. In turn, these youth could utilize online spaces to disseminate radical narratives.
HOWEVER! Religious leaders and actors are often respected leaders in their community and are seen as essential to countering radicalization and violent extremism!
Hear from Sadat Topanica, an Imam from Kosovo, on why faith actors should be included within online P/CVE efforts.
Source: PAVE Project. ‘’Sadat Topanica: Including Religious Actors in P/CVE.’’ 2022. https://www.youtube.com/watch?v=bPGNidd2r4E.
Religious leaders have an important responsibility in promoting resilience to radicalization by becoming positive examples for the community through their moral voice. They can also look to contextualize their teachings to be more relevant to today’s society to mitigate public interest in radical religious content in online spaces. Interviews conducted in the framework of the PAVE research also support the argument that a major factor of community resilience to religious radicalization has been the open-mindedness of religious leaders, who opposed efforts to impose a literal interpretation of religious doctrine. However, it is important to note that religious leaders and actors may not fully understand their role in the community and/or lack knowledge on how to deal with radicalization and issues related to extremism.
Some positive examples of deradicalization implemented in Kosovo are those of moderate imams disseminating knowledge through lectures published on YouTube, that tackle issues like nation, religious tolerance and patriotism as components of Albanian identity. Such examples found through PAVE fieldwork in Kosovo include the case of Imam Idriz Bilalli, the FolTash online portal and the ‘Real Jihad’ platform. Fol Tash is a platform which has been established by imams, professors of Islamic Studies, and academics of Islamic studies.
Photo Source: Foltash. https://foltash.org.
The main objective of this platform is related with the new trends of extremism in Kosovo, to protect the Islam from “the danger of radical and extremist elements, foreign ideologies” and to offer the believers alternative sources on how to preach Islam.
