ISLAMIST RADICALIZATION: BIOGRAPHICAL HISTORIES IN THE CONTEXT OF RELIGIOUS SOCIALIZATION AND THE RADICAL MILIEU; SUMMARY
http://iits.univie.ac.at/fileadmin/...ung_2017_07_19_onlineversion_einzelseiten.pdf
Summary of the study
Core results.
The study identified three factors that played a central role in the radicalization process of the respondents.
1.The role of religion in the process of radicalization
The results of the study show that the interviewed persons actively participate in their radicalization process with content, norms and standardsand values of the Islamic doctrine.
This intensive examination of theological issues is for many respondents
a turning point in their lives, a turning point that is rated as a positive by the majority.
The majority of the interviewees came from believing Muslim parental homes, and already had knowledge of the foundations of Islam prior to contact with Islamic theology.
The assumption in the social discourse that radicalized persons mainly possess a small knowledge of religion has not been confirmed in the study.
A particular kind and understanding of Islamic theology, which we refer to as "Salafism" in the study, is defined by the individuals as a holistic, religious and sociopolitical concept, that regulates all areas of life, from personal relationships to the state form of government. This is expressed in the personal effort to meet the norms and requirements of this theology - from daily religious practice, to the correct treatment of the social environment (or avoidance thereof) through language and clothing.
The Salafist views and theological justifications are based on generally accepted classical works of the Islamic doctrine.
2. The radical milieu
Individuals usually radicalize themselves not in isolation, but in direct confrontation with a social environment that is descibed in this study as "Radical milieu".
This environment provides symbolic and logistical support and helps to spread islamist and jihadist discourses.
Within the radical milieus, certain mosques, which spread a doctrine that unavoidably leads to Salafism, as well as religious authorities play a central role.
Although the radical milieu also extends to the Internet, and internet plays a role in obtaining information and in communication, it has become apparent in the study that
face-to-face relationships are a factor of higher importance.
The missionary work (da'wa) is a central part of the milieus. The low-threshold access to this milieu, in connection with the requirement of missionary activity, makes the members both bearers and mediators of this theology.
The theological knowledge of the persons is decisive for their role and their function in this milieu. People who have a higher theological knowledge act as authorities and play a central role in the spread of ideology.
3. Feeling of alienation - "We and the rest of the world"
The radical groups and individuals see themselves as the only true Muslims. The affiliation in this milieu is strongly influenced by the demarcation from the majority society and other Muslims and their depreciation. The social environment is perceived as rotten. Added to this are the rejection of democracy and the establishment of the Shari'a as the basis for society.
This self-image of the only true and righteous believers leads to alienation from the rest of society. The accompanying feeling of foreignness is ideologically instrumentalized.
The construction of the West as an enemy of the Muslim world plays a central role for the self-understanding of the radicalized persons.
The respondents are from a socially weaker class, which is an additional factor in discrimination and radicalization processes. In addition, discriminatory experiences perceived by the interviewees after their turn to Salafism are increasingly ideologically and religiously interpreted.
The solution of the problem is seen in the cleansing of faith from all unauthorized innovations and in a return to the ideal image of Muslim society, at the beginning of Islamic history.
The basis for the ideal social and political system are the caliphate and the Islamic legal order of Shariah.
These objectives are enforced by means of mission or, if necessary, by force.
BBM
