"Die grausamen Handlungen dschihadistischer Gruppierungen wie der „Al-Qaida“ oder des „Islamischen Staates“ schockieren und verbreiten Angst. Immer wieder scheinen neue Attentäter nachzurücken, ein Phänomen, das Asiem El Difraoui mit den stets nachwachsenden Köpfen einer Hydra vergleicht
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. Um sie zu bezwingen, müssten das Wesen des Dschihadismus und die Bedingungen seiner Verbreitung besser verstanden werden. El Difraoui versteht die Bewegung mit ihren Heilsversprechungen als Sekte, die ihre islamischen Ursprünge verzerre und missbrauche. Im Kampf gegen sie müssten die vielen Ursachen für das Wachstum dschihadistischer Gruppierungen angegangen werden: klandestine Netzwerke müssten enttarnt, die Propaganda eingedämmt sowie Prävention und Deradikalisierung weitergedacht werden. Zudem müssten westliche Staaten selbstkritischer mit den Folgen ihrer kolonialen Vergangenheit, den Diskriminierungserfahrungen von Minderheiten und den destabilisierenden Wirkungen ihrer militärischen Einsätze umgehen. El Difraoui fordert, weltweit soziale Gerechtigkeit, wirtschaftliche Perspektiven und funktionierende Zivilgesellschaften zu unterstützen. So würden junge, nach Sinn suchende Menschen resilienter gegen radikale Verführungen." (Verlagsbeschreibung)
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"Religious fundamentalists have a common fear that modernity, digital mass media, and popular culture may corrupt young adults and undermine sacred values and moral codes. However, some young adults do not abandon their religion; conversely, they submit to fundamentalist religious authority and are
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willing to become martyrs. This paper seeks to provide a theoretical understanding of the relationship between religious fundamentalism and Gen Y and Gen Z’s search for meaning in the digital media ecology. The purpose of this article is to synthesize the theoretical perspectives of religious fundamentalism, imagined communities, sacred values, terror-management-theory and digital media theories to generate new insights on countering online radicalization. However rather than recommending more online counterpropaganda dampening violent extremism targeting communities, this article builds on the view that an integrated approach on digital citizenship, off-line interfaith communication, and religious face-to-face encounters with ‘the other’ to share sacred and secular values in the pedagogical environment will help understand the social reality of ‘the other’ and can offer effective insights to prevent home-grown extremism, social insularity and reduce in-group biases at an early age." (Abstract)
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"Geo-strategically, Pakistan is placed in the region that has been frayed by wars conflict since the USSR’s (1979) invasion of Afghanistan. Since, Pakistan is sharing one of the longest borders with Afghanistan, hence could not remain impervious. The region, specially, Pakistan had not yet fully r
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ecovered from horrors of the stated war when unfortunately, the episode of the September 11, 2001, provoked another war in the area, framed as “war against terrorism”. The said war prompted a wave of religious extremism and radicalism in the region. Tactically, the killing of Osama Bin Laden in 2011brought the war on terror to its ultimate end but its after effects is still seriously hurting Pakistan. This state of affairs paved way for the emergence of war reporting in Pakistan. By now, dozens of journalists have been killed during performing their professional duties. This paper is an effort to explore the issues of religious extremism and radicalism in Pakistan and associated threats for the journalists engaged in reporting the same. The study is quantitative in nature and makes use of a questionnaire for data collection. The study found that lack of safety protocol such as deficient safety gadgets; training deficiency; and rush to break news endanger war reporter’s lives." (Abstract)
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"This book conceptually examines the role of communication in global jihad from multiple perspectives. The main premise is that communication is so vital to the global jihadist movement today that jihadists will use any communicative tool, tactic, or approach to impact or transform people and the pu
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blic at large. The author explores how and why the benefits of communication are a huge boon to jihadist operations, with jihadists communicating their ideological programs to develop a strong base for undertaking terrorist violence. The use of various information and communication systems and platforms by jihadists exemplifies the most recent progress in the relationship between terrorism, media, and the new information environment. For jihadist organizations like ISIS and Al-Qaeda, recruiting new volunteers for the Caliphate who are willing to sacrifice their lives for the cause is a top priority. Based on various conceptual analyses, case studies, and theoretical applications, this book explores the communicative tools, tactics, and approaches used for this recruitment, including narratives, propaganda, mainstream media, social media, new information and communication technologies, the jihadisphere, visual imagery, media framing, globalization, financing networks, crime - jihad nexuses, group communication, radicalization, social movements, fatwas, martyrdom videos, pop-jihad, and jihadist nasheeds." (Publisher description)
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"Auch die salafistische Szene nutzt den virtuellen Raum zur Propagierung ihrer Ideologie und zur Rekrutierung von Mitgliedern. Gerade für eine jüngere Zielgruppe hat sich in den vergangenen Jahren ein breites Angebot im deutschsprachigen Raum herausgebildet, mit dem Salafisten ihre Glaubensinhalte
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zu verbreiten suchen, die auf einer "reinen" und wortwörtlichen Lesart islamischer Schriften fußen und somit zwangsläufig einer pluralen und demokratischen Staats- und Gesellschaftsform zuwiderlaufen." (Verlagsbeschreibung)
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"The handbook is divided into five parts, each taking global developments in the field into account: Theoretical Reflections, Power and Authority Conflict, Radicalization and Populism, Dialogue and Peacebuilding, Trends. Within these sections, central issues, debates and developments are examined, i
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ncluding: religious and secular press; ethics; globalization; gender; datafication; differentiation; journalistic religious literacy; race, and religious extremism." (Publisher description)
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"Based on ethnographic research on Islamist buzzers – social media political operators tasked with making particular online conversation subjects trend – in Indonesia, this article details the process of how the proliferation of insensitive message in both the online and offline realms plays a r
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ole in mobilizing those sympathetic to religious fundamental-ism. As this research shows, the interviewed buzzers were one of the driving forces behind the massive success of the fundamentalist Islamic Defenders Front (Front Pembela Islam, FPI) as they mobilized people to participate in the organization’s political rallies between 2016 and 2017. Driven by altruistic volunteerism and sense of community, these actors go beyond their duty as click-farmers. They maintain regular contact with sympathizers and convincing them to revive broken weblinks, hang banners on streets as part of astroturfing campaigns and gather masses to attend offline events. Detailing the activity and spatiality of buzzers in crafting new online and offline spaces as part of their innovative bottom-up propaganda management, this research concludes that right-wing political mobilization and radicalization are not simply the product of ideology but are catalyzed by technically and socially tedious, mediated messaging campaigns." (Abstract)
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"This report assesses widespread claims that pan-Arab satellite news channels are responsible for inciting sectarian violence during the Arab uprisings. Based on an empirical study of how the most popular channels (Al-Jazeera Arabic and Al-Arabiya) and a competitive newcomer (Al-Mayadeen) have frame
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d seminal events involving violence between sects in Syria and Iraq, the report finds that while often geo-politically charged, some of these claims are valid. While abusive language and direct promotion of violence are rare in a mainstream context, incitement to sectarian violence has been invoked primarily through linguistic and thematic tropes that forge legitimacy claims and narratives of victimhood. The paper draws on these findings to make recommendations for UK policymaker engagement with the Arab media." (Abstract)
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"Conspiracy theories have infiltrated increasingly larger areas of cultural and political life. Conspiracism seems to replace or supplement fundamentalist religious beliefs while also supplying material that is, in turn, used for endorsing political and ideological agendas. Similarities between cons
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piratorial thinking and fundamentalist creed can be explained by examining the dynamics of inferiority of consciousness and the subsequent inflation of the ego by the “contents” of the unconscious. Inadequate and noncredible representations of numinous energies in consciousness unwittingly contribute to the creation of structures with notable mythological parallels. Jung referred to this phenomenon as an “axiom of psychology,” which can explain both the archetypal nature of conspiracism and its resistance to rational correction. Thinking is free from the unconscious influence of the Self only to the extent that it is able to recognize and to relate to numinous contents, on one hand, and to withdraw projections from the object, on the other. A symbolic perspective offers a nondismissive understanding of the reasons for strong adherence to conspiracy theories. Exploring conspiracy theories as symbols rather than rational constructs offers more fruitful solutions to our current social problems." (Abstract)
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"This paper explores the interconnections of Hindutva fascist repertoires in India and quasi-orientalist discourses. History and common sense are re-written through audiovisual communications to appeal to one section of a dangerously split Indian public and a neoliberal-touristic sensibility elsewhe
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re. Enlightenment rhetorics of progress, democracy and technological development are apparently embodied by WhatsApp groups, electronic voting machines and laws to protect cows. Voting—as a marker of democratic citizenship—becomes a masquerade protecting a resurgent far right Hindutva (Hindu fascist) regime under the aegis of Narendra Modi and the BJP. Caste Hinduism’s association of cows with deities, and the proscription on meat-eating in certain versions of religious practice, are used as pretexts for unimaginable violence against Muslims, Christians, Dalits, and working class/lower caste Hindus. Violence against those who dissent is rationalised as patriotic. Hindutva’s banal and spectacular audiovisual discourse overwhelms public communication. Its consequences are a form of vigilante citizenship that is marked on the bodies of dead victims and of vigilante publics ready to be mobilised either in ethno-cultural violence or its defence and disavowal. Meanwhile, attracted to India as an enormous market, Western governments and corporations have colluded with the Hindutva regime’s self-promotion as a bastion of development." (Abstract)
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"Conspiracy theories are a ubiquitous feature of our times. The Handbook of Conspiracy Theories and Contemporary Religion is the first reference work to offer a comprehensive, transnational overview of this phenomenon along with in-depth discussions of how conspiracy theories relate to religion(s).
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Bringing together experts from a wide range of disciplines, from psychology and philosophy to political science and the history of religions, the book sets the standard for the interdisciplinary study of religion and conspiracy theories." (Publisher description)
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"Seib traces how terrorism has proliferated and increased significantly in menace in the relatively brief period between the rise of al-Qaeda and the creation of Islamic State. With close attention to the linkages between media, religion, and violence, the book offers incisive analysis of how organi
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zations such as Islamic State, al-Qaeda, and Boko Haram operate and reflects on how terrorism may continue to evolve. Seib argues that twenty-first-century terrorism is enabled by new media and depends on social networks as connective tissue, while interacting simultaneously with religion and socio-economic and political grievances. As Terrorism Evolves prescribes new measures for counterterrorism efforts, underscores the importance of soft power, and makes a strong case for recognizing that we have entered an era of terrorism of undetermined duration." (Publisher description)
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"Outbreaks of religious intolerance are usually assumed to be visceral and spontaneous. But in 'Hate Spin', Cherian George shows that they often involve sophisticated campaigns manufactured by political opportunists to mobilize supporters and marginalize opponents. Right-wing networks orchestrate th
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e giving of offense and the taking of offense as instruments of identity politics, exploiting democratic space to promote agendas that undermine democratic values. George calls this strategy “hate spin”—a double-sided technique that combines hate speech (incitement through vilification) with manufactured offense-taking (the performing of righteous indignation). It is deployed in societies as diverse as Buddhist Myanmar and Orthodox Christian Russia. George looks at the world's three largest democracies, where intolerant groups within India's Hindu right, America's Christian right, and Indonesia's Muslim right are all accomplished users of hate spin. He also shows how the Internet and Google have opened up new opportunities for cross-border hate spin." (Publisher description)
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"Religious communities have ongoing concerns about Internet use, as it intensifies the clash between tradition and modernity, a clash often found in traditionally inclined societies. Nevertheless, as websites become more useful and widely accessible, religious and communal stakeholders have continuo
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usly worked at building and promoting them. This study focuses on Chabad, a Jewish ultra-Orthodox movement, and follows webmasters of three key websites to uncover how they distribute religious knowledge over the Internet. Through an ethnographic approach that included interviews with over 30 webmasters, discussions with key informants, and observations of the websites themselves, the study uncovered webmaster's strategies to foster solidarity within their community, on one hand, while also proselytizing their outlook on Judaism, on the other. Hence, the study sheds light on how a fundamentalist society has strengthened its association with new media, thus facilitating negotiation between modernity and religious piety." (Abstract)
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"Within less than 20 years, the number of Arabic-language satellite channels has risen from zero to more than 500, including channels financed by the US, Russia, China, the UK and France. Some 50 of these channels label themselves as Islamic (and a handful are Christian), but Islamic programming is
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also present in many of the other channels, whether state-run or private. This massive proliferation of Islamic programming has also given rise to specifically Islamist and Salafist channels and programmes. This chapter will describe these developments and discuss their implications. Mass media and Islamic fundamentalism go back a long way in the Arab World." (Page 264)
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"In the case of contemporary Buddhism, we have seen how fundamentalism and democracy are connected to each other, and also how the public sphere, mediated by the new technology of the internet, has a role to play in these relations. We have seen how groups such as the 'Santi Asoke' are succeeding de
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spite the absence of any support from the political authorities, and how this has made the traditional Buddhist establishment feel insecure. According to Marty and Appleby, fundamentalism is understood as an attempt to divide 'us' from 'them' through shared traditions and beliefs. In the case of Thailand, this divisive attitude is a modern phenomenon arising from dissatisfaction with the contemporary economy and with globalisation, which appear threatening to the most conservative members of the Sangha. In this sense, it is ironic that the austere and anti-capitalist Sanrti Asoke is less fundamentalist than the traditional Buddhist establishment." (Conclusion, page 233-234)
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