"This paper sought to provide an account of the epistemic modes of Muqtada al-Sadr’s charisma production on hybrid media. It did so while engaging in a virtual ethnography of videographic content on Instagram and YouTube from Muqtada and his ostensible fan pages. The affective bond conceptual fram
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ework, derivative of the newly developed emotional entrepreneurism theory, was deployed to understand how his charisma is promoted and interpreted on hybrid media. Utilising the affective bond enabled a condensed and accessible understanding of Muqtada’s charisma that resonated with pre-existing accounts of his image. It did this by presenting al-Sadr as a symbol of legitimacy, hope, and authenticity to his followers. In accordance with the findings of this paper, Muqtada’s legitimacy symbolism was seen as both institutionally-inherited and historically-anchored. The former refers to his followers’ recognition of the legitimacy embedded within the Sadri movement’sreligio-populist ideology, and its founding fathers (Sadr Iand II). The latter connotes Muqtada’s capability to validate his inheritance of such legitimacy as a credible extension of the Sadri legacy. This was regularly demonstrated in hybrid media through the Sadri leader’s acts of reverence towards his father and his teachings, enacting anti-elitist, anti-imperial, and nationalistic policies, and acting, dressing, and speaking similarly to his father. Muqtada’s hope symbolism was understood as a recognition of his capacity to create solutions for the Sadri populus’s problem-sets. Videographic material on hybrid media reflected this through its romanticisation of his ability to challenge corrupt elites and provide structural support for his constituency." (Conclusion, page 24)
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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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"Violent extremism (VE) threatens global security. Efforts to counter VE have focused on identifying factors that pull and push toward extremism. However, identifying individual and community qualities that buffer against VE remains insufficient and needs improvement. This review aimed to identify l
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inks between resilience and VE. A systematic review of systematic reviews (SR-SR) using the Campbell Collaboration review methodology was conducted. A 5-stage search of 12 databases yielded 17 systematic reviews with more than 2800 records. After evaluation by two reviewers using the AMSTAR appraisal tool, only nine systematic reviews received a high rating and were analyzed. Seven reviews identified clear and direct protective resilience factors against VE. The protective resilience factors were categorized as (1) individual resilience factors, (2) family resilience factors, and (3) community resilience factors. Community resilience as a theme of resilience appeared more frequently within the reviewed literature encompasses community engagement, collective identity, social support networks, and emotional orientation. The study provided insights linking resilience as a buffer to VE. This evidence will enable policymakers and preventing violent extremism efforts to mobilize and strengthen community resilience." (Abstract)
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"Laying out the core elements of a progressive prevention infrastructure, this paper makes the case for placing human rights as the central goal of prevention work. We highlight both the major damage done to prevention through violations of fundamental rights in the name of fighting terrorism and ex
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tremism, as well as the profound harms to human rights resulting from extremist mobilisation. As such, we argue that preventing extremism – defined in terms of supremacist ideologies which run counter to universal rights – must at its heart be seen as an exercise in safeguarding human rights, rather than merely preventing violence. While focusing on the UK policy context, this paper also takes stock of international developments, including the implications for prevention of an increasingly emboldened, mainstreamed and transnational extremism threat emanating from a broad ideological spectrum in the US, across Europe and beyond." (Executive summary, page 4)
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"This guide is driven by the need not to add to the library of information on violent extremism but to underscore a message often missed: to reach young people effectively, we must respect their ability to grasp the reality of injustice, intolerance, and inequity [...] we found that three key messag
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es emerged from our analysis of all Youth Contributor submissions. For each key message, we have identified a corresponding framework to guide policy support to empower stakeholders.
1. Peace, empathy, and compassion cannot be taught. These are skills that are only fully realized through experiential learning and lived experience.
Policy Action: Provide opportunities for exchange and interaction and create conducive environments in which young people can develop and practice these skills.
2. Start now. Stakeholders can take immediate and important actions, even small actions, to support a culture that prevents violent extremism. No one needs to wait for permission or a comprehensive set of instructions.
Policy Action: Provide resources such as technical support, financing, guidance, and networks to empower actors.
3. This is a long, slow process. Preventing violent extremism requires the development of a resilient culture. It is the work of expanding opportunity. All stakeholders can play critical roles in making this culture a reality." (Preface, page 10-11)
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"Development practice has a critical role in providing the foundation for preventing violent extremism. UNDP’s conceptual framework proposes eleven interlinked building blocks for a theory of change explaining how development can help prevent violent extremism. These building blocks, which will in
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form global, regional and national strategies for PVE include:
1. Promoting a rule of law and human rights-based approach to PVE;
2. Enhancing the fight against corruption;
3. Enhancing participatory decision-making and increasing civic space at national and local levels;
4. Providing effective socio-economic alternatives to violence for groups at risk;
5. Strengthening the capacity of local governments for service delivery and security;
6. Supporting credible internal intermediaries to promote dialogue with alienated groups and reintegration of former extremists;
7. Promoting gender equality and women’s empowerment;
8. Engaging youth in building social cohesion;
9. Working with faith-based organizations and religious leaders to counter the abuse of religion by violent extremists;
10. Working with the media to promote human rights and tolerance;
11. Promoting respect for human rights, diversity and a culture of global citizenship in schools and universities." (Executive summary, page 5)
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"This article seeks to analyse and explain the emergence of the extremists Islamist Boko Haram sect that is currently perpetuating a reign of violence in Northern Nigerian cities and factors that have aided its rise. It takes a look at the changing political and socio-economic situations in the coun
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try especially from the early 1980s when, despite of the oil boom of the late 1970s, people’s standard of living continued to deteriorate. Following a field study in some Northern Nigerian cities and interviews with some Nigerians in the United Kingdom this writer argues that: the violent Islamist group is using religion as a decoy, as its main motivation is economic; it is capitalizing on the extreme level of poverty in the north-east of Nigeria to swell its rank of foot soldiers; and the growing use of the new media (the Internet and mobile phone) is rapidly contributing to the success of the group’s violent agenda. The article suggests the use of dialogue and reconciliation to de-escalate the violence and economic empowerment to dissuade young people from making themselves available for manipulation and in the execution of campaigns of violence." (Abstract)
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"Daniel Lerner's 1958 book 'The Passing of Traditional Society' was central in shaping Cold War-era ideas about the use of mass media and culture to promote social and economic progress in postcolonial nations. Based on a study of the effectiveness of propaganda in the Middle East, Lerner's book cla
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imed that exposure to American media messages could motivate "traditional" people in the postcolonial nations to become "modern" by cultivating empathy for American ideas, goods, and ways of life." (https://www.jstor.org)
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