2015-10-31

ISIS: Inside the Army of Terror by Michael Weiss and Hassan Hassan

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by Neil Godfrey

ISIS-Inside-the-Army-of-TerrorThere was a time I needed to read Marx and Mao to orient myself to the essential thought of the ideologies challenging the West. Never did I imagine that in my lifetime those works would be gathering dust and I’d be seeking out the likes of al-Maqdisi’s Democracy a Religion and Naji’s The Management of Savagery (and more recently, al-Suri’s – original name Nasur – Call for a Global Islamic Resistance)  to get a handle on contemporary threats.

Not long ago I devoured a cluster of works on Islam and terrorism and posted on snippets of that reading; the last few weeks I’ve been trying to catch up with Islamism (as distinct from Islam the religion and even “terrorism” per se — though there are obvious overlaps, of course). So most recently I’ve read Islam and the Future of Tolerance: a dialogue (by Sam Harris and Maajid Nawaz), Maajid Nawaz’s experience as a leader in a group with a long-term strategy of establishing Islamist regimes, Radical: my journey from Islamist extremism to a democratic awakening, Ed Husain’s The Islamist : why I joined radical Islam in Britain, what I saw inside and why I left, and Isis: inside the army of terror by Michael Weiss and Hassan Hassan. (Still on my to-read list are three other very recent works on ISIS — by Stern & Berger, Cockburn and Burke.

I recommend Radical and The Islamist to anyone who thinks all Muslims are by the nature of their religion somewhat medieval in their values. Nawaz’s upbringing was not particularly religious but Hasain’s certainly was. Reading the lives of these two, especially that of Ed Husain, is an eye-opener to the stark difference between the religion of Islam and the ideology of Islamism.

ISIS: inside the army of terror is a depressing yet informative study of the group’s origins, its brutal nature and strikingly sudden emergence. Michael Weiss (Twitter) and Hassan Hassan interviewed many persons closely associated with terrorist organisations and others among the military and political establishments that have been directly involved with events connected to the rise of Islamic State.

The roots of ISIS appear to go right back to Saddam Hussein’s preparations for an American led invasion of his country. Well before the occupation he had prepared safe-houses, secret arms storages and underground economic machinations that would help sustain their secret networks and ongoing armed struggle against the occupiers. Much of Iraq’s army melted into this underground network after March-April 2003 and became the backbone of the various resistance and terrorist movements that followed. Continue readingISIS: Inside the Army of Terror by Michael Weiss and Hassan Hassan”


2015-10-22

What the Grand Mufti and Hitler Talked About – November 28, 1941

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by Neil Godfrey

2014-07-26-MuftiandHitlerThe Prime Minister of Israel used the World Zionist Conference to break the news to the world, unknown or suppressed by all historians till now, that it was a Palestinian Arab leader who gave Hitler the idea of exterminating all the Jews.

Here is the record of the Palestinian Grand Mufti’s conversation with Hitler according to the Documents on German Foreign Policy 1918-45, Series D, Vol. XIII, London, 1964, pp. 881 ff. as printed in The Israel-Arab Reader: A Documentary History of the Middle East Conflict: Seventh Revised and Updated E . Penguin Publishing Group. Kindle Edition. (2008-04-29).

I have highlighted sections for easier quick skimming of the main points.

German Chancellor Adolf Hitler and Grand Mufti Haj Amin al-Husseini: Zionism and the Arab Cause

(November 28, 1941)  

Haj Amin al-Husseini, the most influential leader of Palestinian Arabs, lived in Germany during the Second World War. He met Hitler, Ribbentrop and other Nazi leaders on various occasions and attempted to coordinate Nazi and Arab policies in the Middle East.

Record of the Conversation Between the Führer and the Grand Mufti of Jerusalem on November 28, 1941, in the Presence of Reich Foreign Minister and Minister Grobba in Berlin

The Grand Mufti began by thanking the Führer for the great honor he had bestowed by receiving him. He wished to seize the opportunity to convey to the Führer of the Greater German Reich, admired by the entire Arab world, his thanks for the sympathy which he had always shown for the Arab and especially the Palestinian cause, and to which he had given clear expression in his public speeches. The Arab countries were firmly convinced that Germany would win the war and that the Arab cause would then prosper. The Arabs were Germany’s natural friends because they had the same enemies as had Germany, namely the English, the Jews, and the Communists. They were therefore prepared to cooperate with Germany with all their hearts and stood ready to participate in the war, not only negatively by the commission of acts of sabotage and the instigation of revolutions, but also positively by the formation of an Arab Legion. The Arabs could be more useful to Germany as allies than might be apparent at first glance, both for geographical reasons and because of the suffering inflicted upon them by the English and the Jews. Furthermore, they had had close relations with all Moslem nations, of which they could make use in behalf of the common cause. The Arab Legion would be quite easy to raise. An appeal by the Mufti to the Arab countries and the prisoners of Arab, Algerian, Tunisian, and Moroccan nationality in Germany would produce a great number of volunteers eager to fight. Of Germany’s victory the Arab world was firmly convinced, not only because the Reich possessed a large army, brave soldiers, and military leaders of genius, but also because the Almighty could never award the victory to an unjust cause.

In this struggle, the Arabs were striving for the independence and unity of Palestine, Syria, and Iraq. They had the fullest confidence in the Führer and looked to his hand for the balm on their wounds which had been inflicted upon them by the enemies of Germany.

The Mufti then mentioned the letter he had received from Germany, which stated that Germany was holding no Arab territories and understood and recognized the aspirations to independence and freedom of the Arabs, just as she supported the elimination of the Jewish national home. Continue reading “What the Grand Mufti and Hitler Talked About – November 28, 1941”


2015-10-10

Why they join ISIS — and how deradicalisation works

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by Neil Godfrey

An interesting account on Indonesians being attracted to ISIS and what the subsequent deradicalisation programs look like appeared yesterday on various ABC site recently: Islamic State training new generation of Indonesian terrorists…. (Not sure if the video segment will be available to anyone outside Australia, though); Young Indonesian jihadists explain who and what lured them to Islamic State; — preceded by an SMH article back in August, Islamic State contagion growing in Indonesia

The program focuses on a group of 500 South East Asian fighters in ISIS. The main recruiter of Indonesians uses social media from within ISIS to recruit other Indonesians.

The following quotations come from a mix of the reporting of Sarah Dingle and presenter Leigh Sales.

The role of networks

NOOR HUDA ISMAIL: My dad sent me to an Islamic boarding school when I was 12 in an Islamic boarding school and the school was founded by the founder of Jemaah Islamiyah, so literally, I share room with those Bali bombers when I was 12 for six years.

Why the different paths?

“Because of different trajectories, I missed the chance to get a scholarship to study in Pakistan back then Afghanistan,” he said.

“Because I was tainted, and I took a date with the daughter of the founder of the school, I was considered as not devoted enough to pass that test.”

Noor Huda Ismail made a documentary film showing how ISIS radicalises young men in Indonesia. One of these was Akhbar . . . .

AKHBAR (Jihadi Selfie documentary): When I was six, I had big dreams, really big. I wanted to be an Islamic scholar. I was lucky to get a high school scholarship to study religion and science and social studies in Turkey.

SARAH DINGLE: In Turkey, Akhbar had become aware of another Indonesian student, Yazid, who had gone to Syria to join IS.

AKHBAR (Jihadi Selfie documentary): I wanted to contact him because I wanted to go to Syria too. I felt bored with my life because it was the same every day. Live a glorious life or die a martyr.

SARAH DINGLE: They began to chat and over several months, Yazid became Akhbar’s key advisor on life in the caliphate.

NOOR HUDA ISMAIL: Yazid told Akhbar that if you join ISIS, if you come here, you get a lot of fun things to you, you can carry guns, you can running around with horse, you can shoot and the bonus, you get girls, you get laid. You know, that’s basically – that’s such an attractive call for young people like Akhbar. Continue reading “Why they join ISIS — and how deradicalisation works”


2015-10-06

Sam Harris: Intellectual Coward or Misrepresented Victim?

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by Neil Godfrey

Screen Shot 2015-10-07 at 5.45.07 amThe following are my notes from the the video of my previous post. I have pulled out just the section discussing Sam Harris and will post the remainder later (after listening to Kyle Kulinski’s earlier video “cease-fire“.)

This discussion goes to the heart of the controversy over Sam Harris: why so many of his supporters insist that he has been misrepresented, lied about, slandered — that all he ever means is something quite ordinary and uncontroversial . . . . So why, then, is he so often “misunderstood”?

The minutes/seconds markers are approximate. Unless otherwise indicated the coloured indented quotations are by Glenn Greenwald. Uncoloured text is paraphrase.

46:55

“And I do think Sam Harris is a uniquely kind of inflammatory figure for a whole variety of different reasons in a way say that Richard Dawkins or even Christopher Hitchens aren’t and weren’t”

47:25

“I’ve never encountered in my entire life a public figure who immediately brands any of their critics as being not just wrong but [cannot catch his words] liars. It’s almost impossible to criticize Sam Harris without him claiming that you’re wrong or mistaken but that you’re viciously smearing and lying about what it is he’s saying — in a way Christopher Hitchens never did or that Richard Dawkins doesn’t do.”

[My own comment: Amen. This observation also explains why some of Harris’s defenders are so offended by any criticism of Harris and likewise accuse “us” of “misrepresenting” and “lying” about Harris. — And this is exactly the problem we have experienced from the followers of Acharya S/DM Murdock, too.]

49:00

Kyle Kulinski says Sam Harris seems to be becoming more rational. At first he sounded like he was in favour of racial profiling and people said “Hey! What?” but then he said “All I meant was….” — his hedges make his arguments a lot less bad…. Continue reading “Sam Harris: Intellectual Coward or Misrepresented Victim?”


2015-09-30

Slippery Slope to Terrorism

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by Neil Godfrey

aa656-chernyshevskyPrevious posts in this series looking at Friction: How Radicalization Happens to Them and Us by Clark McCauley and Sophia Moskalenko:

Starting at the Top: Rejecting Violence

Place: Russia
Year: 1875

Adrian Mikhailov was a talented Russian orphan who wanted more than anything else to use his skills to help lift impoverished peasants out of their miserable existence.

It was in boarding school, in the library attic, where his vision of a “new Russia” was inspired by writers like Chernyshevsky (author of What Is To Be Done?) and Dobrolubov. A scholarship enabled him to move to the University of Moscow where he mixed with like minded idealistic students. Their strategic vision (inspired by writings like What Is To Be Done? ) was to go to the peasants, live among them, become one of them, discuss their conditions with them and raise their awareness to understand how political action could lead to a better life. Adrian’s small commune started their own farm to work among “the people”.

Russia19thCentury

Place: USA – Syria – Canada – Egypt – Somalia
Period: 1999-2001

Omar Hammami

Omar Hammami was baptized a Christian in his home state of Alabama. His mother was a Christian but Omar fell in love with the culture and people of Syria when he visited his father’s family in 1999 and soon afterwards became a Muslim. Though at first he had defended Osama bin Laden as a freedom fighter 9/11 prompted him to study his religion more seriously and he took a strong turn against politics. He turned to a Salafist interpretation of the Muslim religion that rejected involvement in politics totally. He condemned the killing of innocents and believed political interests only compromised the true values of Islam. Jihad, for Omar, was entirely a personal spiritual struggle.

Such were the positions from which Adrian and Omar began their respective slides into terrorism.

They both were opposed to violence, especially the murder of innocents, but both eventually found themselves in the thick of terrorist actions.

The Slippery Slope to Violence

Continue reading “Slippery Slope to Terrorism”


2015-09-22

Comparing Jewish and Islamic Terrorism

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by Neil Godfrey

anonSolThere are a number of interesting similarities between

  • the West’s response to the anti-British terrorist campaigns of the Jewish terrorist groups Irgun and Lehi in the 1930s and 40s 

and

  • “our” response to Islamic terrorism in more recent years. 

There are also obvious differences but this post is taking a look at the similarities that struck me on reading Anonymous Soldiers: The Struggle for Israel, 1917-1947 by Bruce Hoffman.

Before looking at the parallels notice Hoffman’s striking concluding remarks on the relationship between the two terrorisms (my own bolding and formatting, pp. 483-4):

The Irgun’s terrorism campaign in fact is critical to understanding the evolution and development of contemporary terrorism. The group effectively directed its message to audiences far beyond the immediate geographic locus of its struggle — in New York and Washington and Paris and Moscow as much as in London and Jerusalem. This taught a powerful lesson to similarly aggrieved peoples elsewhere, who now saw in terrorism an effective means of transforming hitherto local conflicts into international issues.

  • Less than a decade later, the leader of the anti-British guerrilla campaign in Cyprus, General George Grivas, adopted an identical strategy. . . . the parallels between the two are unmistakable.
  • The internationalization of Palestinian Arab terrorism that occurred in the 1960s and 1970s would also appear to owe something to the quest for international attention and recognition that the Irgun’s own terrorist campaign . . . .
  • And the Brazilian revolutionary theorist Carlos Marighella’s famous Minimanual of the Urban Guerrilla, which was essential reading for the various left-wing terrorist organizations that arose both in Latin America and in Western Europe during the 1960s and 1970s, embodies Begin’s strategy . . . .

Thus the foundations were laid for the transformation of terrorism in the late 1960s from a primarily localized phenomenon into the security problem of global proportions that it remains today.

Indeed, when U.S. military forces invaded Afghanistan in 2001, they found a copy of Begin’s seminal work, The Revolt, along with other books about the Jewish terrorist struggle, in the well-stocked library that al-Qaeda maintained at one of its training facilities in that country.

.

Extraordinary Rendition and Guantanamo for the “worst of the worst” 

The cabinet approved the decision two days later, and on October 19 [1944], 251 imprisoned Jewish terrorists whom the authorities deemed the most dangerous were secretly flown from Palestine to British-occupied Eritrea aboard eighteen DC-3 transport aircraft accompanied by fighter escort. (p. 153)

From there, Lankin was transferred under heavy guard to police headquarters at the Russian Compound for interrogation. Later that day he was brought to the adjacent central prison facility and, deemed the most dangerous of the lot, quickly transferred to Acre prison and then exiled to the secret terrorist detention facility in Eritrea. (p. 189)

International monitoring bodies like the Red Cross and problematic access to these remote prisons. . . .

The Geneva Convention said not to apply to terrorist prisoners who do not have POW status . . . . Continue reading “Comparing Jewish and Islamic Terrorism”


2015-09-20

New Atheism, Tribalism and Ignorance of How Religion and Humans Work

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by Neil Godfrey

heatherSometimes the most slap-dash of posts get the most attention and my recent post, Atheism, Cults and Toxicity, is the latest instance. At this moment it has garnered 111 comments and today Heather Hastie of Heather’s Homilies has responded to it with Is New Atheism a Cult? with another 72 responses at this moment.

The irony behind all of this kerfuffle is that I had decided to check out a book Jerry Coyne had cryptically complained about (it was written “by an Atheist Who Shall Not Be Named” he said for some unexplained reason). I only read the first few pages of C.J. Werleman’s book —

(is there some curse pronounced on anyone who names the author? Tough — I don’t agree with Coyne’s totalitarian tactic of erasing from all records memories of those he deems to be his opponents and banning all contrary political thought from his comments pages)

— anyway, as I was saying, I only read the first few pages of this work by an author (named C.J. Werleman) and was immediately struck by how “true” it rang with my own personal experience of exchanges with fervent supporters of Coyne’s, Harris’s and Dawkins’s views on the role of the Islamic religion in Islamic extremism today. It also struck a chord with my very similar experiences with some of the less scholarly advocates of the Christ Myth theory.

So I posted a few chunks of Werleman’s early pages that I believed hit the nail on the head in their description of the toxic tone of these Harris-Coyne-Dawkins and Murdock supporters with respect to the specific question of Islam and religion as forces of evil today.

Before I continue let me say that yes, I do agree that Islam’s teachings are socially retrograde in many respects but I also recall how it is only in recent years that Christianity itself and some Indigenous belief systems have begun to struggle out of many medieval and prehistoric values that have brought misery and even death in their wake; I oppose toxic and oppressive religions as anyone who has read anything about my past knows; and I do fully support any and all constructive programs aimed at encouraging liberalization with humanistic values in all faiths.

But let’s back track a step. This current flurry began when I attempted when Coyne posted the following words of mine directed to him:

Jerry, what concerns me about the various statements made by yourself along with Dawkins and Harris is that they are not informed by specialist scholarship — sociologists, anthropologists, political scientists et al — in Islamic and terrorist studies. Rather, they seem to be fueled by visceral reactions without the benefit of broader understanding and knowledge that comes from scholarly investigations into these phenomena. It almost appears to some of us that your criticisms are willfully ignorant of the scholarship. I find these visceral responses coming from trained scientists difficult to understand.

Continue reading “New Atheism, Tribalism and Ignorance of How Religion and Humans Work”


2015-09-19

How Terrorists Are Made: 2 — Group Grievance

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by Neil Godfrey

Continuing the series on Friction: How Radicalization Happens to Them and Us by Clark McCauley and Sophia Moskalenko. Previous post: How Terrorists… 1 – Personal Grievance.

This post looks at the psychological mechanisms at work among those who are radicalized and turn to terrorist acts in response to threats or harm inflicted on a group of cause they care about.

Readiness to sacrifice for friends and family is so common that it is often seen as natural and no more in need of explanation than having two eyes. But sacrifices for non-kin present more of a puzzle.

.

Vera Zasulich (1849-1919), a leading nihilist, shoots and wounds police chief Trepov in retaliation for his brutality : she is tried but acquitted by a sympathetic court.1878
Vera Zasulich (1849-1919), shoots and wounds police chief Trepov in retaliation for his brutality : she is tried but acquitted by a sympathetic court.1878

Vera Zazulich (alt Zasulich. Link is to Wikipedia article)

Nineteenth century Russia was a time of social turmoil. Vera Zazulich, from a modest noble family, became involved in student activist circles. She was arrested and exiled to a remote village in 1869 but returned to mix with a new student group.

Zasulich became outraged over an event she read about in the newspapers — the flogging of a political prisoner. The Governor of St Petersburg, Trepov, had passed the prisoner twice; the first time the prisoner removed his hat but not the second time. Trepov ordered him to be flogged. Zasulich did not know the prisoner, was not herself threatened in any way, but according to her own testimony at her trial she decided to risk her own life to follow her conscience and attempt deliver justice upon cruel government officials for their mistreatment of student activists. (Zasulich had planned with a friend to kill two government officials and drew lots to decide their respective targets.)

Their motivation was to see justice done. It was entirely altruistic. They had nothing to gain; Zasulich was acting on behalf of people she did not know against others she did not know personally. Her actions and testimony following her crime (she did not attempt to hide and said she was prepared to face any penalty the court decided) make it clear that she had nothing to gain for herself. Continue reading “How Terrorists Are Made: 2 — Group Grievance”


2015-09-18

How Terrorists Are Made: 1 – Personal Grievance

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by Neil Godfrey

frictionNot every book I discuss here I would recommend but I am about to post on chapters in Friction: How Radicalization Happens to Them and Us by Clark McCauley and Sophia Moskalenko and this one I do recommend. It is a quick yet grounded introduction to a range of factors that turn people towards radical action against state powers, extremist violence and terrorism. Each chapter looks at one of twelve contributing factors through biographical case studies accompanied by descriptions of scientific research into the relevant human behaviour.

Some of the mechanisms for radicalization operate at an individual level; others involve the dynamics of small group and mass social psychology.

Not only do we read about “them” but we also learn what motivates “us” to fully support our governments to launch campaigns of state terrorism — war, torture, extra-judicial murder.

Sometimes it appears just one factor is enough to propel people to extremist violence; more often several factors come into play. Friction concludes with a look at the life of Osama bin Laden to demonstrate how a range of triggers and conditions coalesced in one person to lead to 9/11.

The message conveyed is that there is rarely a single simple explanation for why people become involved in extremist violence and terrorism.

Over the next several weeks/months I hope to address each of the twelve dynamics covered by McCauley and Moskalenko. The table below lists the topics to be covered. Continue reading “How Terrorists Are Made: 1 – Personal Grievance”


2015-08-27

The futility of teaching moderation to young extremists

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by Neil Godfrey

From Scott Atran’s Talking to the Enemy, pp. 482. 484

Besides, the data show that most young people who join the jihad had a moderate and mostly secular education to begin with, rather than a radical religious one. And where in modern society do you find young people who hang on the words of older educators and “moderates”? Youth generally favors actions, not words, and challenge, not calm. That’s a big reason so many who are bored, underemployed, overqualified, and underwhelmed by hopes for the future turn on to jihad with their friends. Jihad is an egalitarian, equal-opportunity employer (well, at least for boys, but girls are Web-surfing into the act): fraternal, fast-breaking, thrilling, glorious, and cool. Anyone is welcome to try his hand at slicing off the head of Goliath with a paper cutter. . . .

If we can discredit their vicious idols (show how these bring murder and mayhem to their own people) and give these youth new heroes who speak to their hopes rather than just to ours, then we’ve got a much better shot at slowing the spread of jihad to the next generation than we do just with bullets and bombs. And if we can desensationalize terrorist actions, like suicide bombings, and reduce their fame (don’t help advertise them or broadcast our hysterical response, for publicity is the oxygen of terrorism), the thrill will die down. Then the terrorist agenda will likely extinguish itself altogether, doused by its own cold raw truth: It has no life to offer. This path to glory leads only to ashes and rot.

I highlighted the need to discredit their vicious idols because that ties in neatly with a 2014 article by Neil Van Leeuwen, Religious credence is not factual belief, that sets out the differences between religious beliefs and other kinds of beliefs. “Vulnerability to special authority” is one of the significant characteristics of religious belief systems. Hope to discuss in a future post.

 

 


Exploring the Links between Beliefs and Behaviour

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by Neil Godfrey

Recent discussions here arising from responses to Dan Jones’ article, “On how to be completely wrong about radicalisation: the curious case of Jerry Coyne” and another post Who are the true Muslims in these scenarios? I have been spurred into fast tracking and updating reading on the psychology of religious belief, extremism, ISIS in particular, terrorism more generally, and the background articles to the current exchange between Coyne, Maarten Boudry and Neil Van Leeuwen as well as refreshing old reading that had become a little faded over recent years. It’s a most interesting little exercise. Here is one small snippet that I choose to post here for no reason other than it is easy to copy and makes sense apart from its larger context.

Opinions and attitudes are not always good predictors of action. Of all those who might say they want to help starving children, how many would actually donate to UNICEF or work in a local soup kitchen? But for the Russian students of the 1870s, radicalization in opinion was often associated with radicalization in action. How are we to understand this unusually high consistency between opinion and behavior?

McCauley, Clark; Moskalenko, Sophia (2011-02-02). Friction: How Radicalization Happens to Them and Us (Kindle Locations 2217-2219). Oxford University Press. Kindle Edition.

One answer is offered:

Social psychologist Robert Abelson advanced a similar perspective in relation to student activism in the United States. Abelson reviewed evidence that beliefs are not automatically translated into feelings, and feelings are not automatically translated into behavior. He then identified three kinds of encouragement for acting on beliefs: seeing a model perform the behavior; seeing oneself as a “doer,” the kind of person who translates feelings into action; and unusual emotional investment that overcomes uncertainties about what to do and fear of looking foolish. Abelson brought these ideas to focus on 1970s student activism in the United States:

. . . it is interesting to note that certain forms of activism, for example, campus activism, combine all three of the above types of encouragement cues. Typically, the campus activist has at least a vague ideology that pictures the student as aggrieved, and provides both social support and self-images as doers to the participants in the group. A great deal of the zest and excitement accompanying the activities of student radicals, whether or not such activities are misplaced, thus may be due to the satisfaction provided the participants in uniting a set of attitudes with a set of behaviors.3

McCauley, Clark; Moskalenko, Sophia (2011-02-02). Friction: How Radicalization Happens to Them and Us (Kindle Locations 2222-2231). Oxford University Press. Kindle Edition.

That led me to find Abelsons’ chapter online. It’s an early chapter in Attitudes, Conflict, and Social Change, ed by King and McGinnies (see bookzz). Obviously such statements need unpacking and Abelson’s chapter is indeed only an introduction. That’s the sort of question I hope to delve further into in the coming weeks.


2015-08-22

How Religious Cults and Terrorist Groups Attract Members

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by Neil Godfrey

frictionThere are interesting parallels between the processes that lead some people to join both religious cults and terrorist groups. If you once joined a cult you will very likely recognize some of the pathway others have walked to become members of a group responsible for violent terror attacks.

If you joined a religious cult you knew that others thought you were a bit weird. Numerous accounts of those who joined terrorist organizations show that those becoming interested in an extremist group were aware their families and wider society would try to talk them out of it so they kept their interest secret from everyone except others, if any, whom they knew shared their views.

Joining either means turning one’s back on society and immersing oneself totally in an alien way of life.

Jerrold Post appears to have been the first to recognize that cult recruiting can provide a useful model of terrorist recruiting. The analogy begins by noting that individuals who join either a cult or a terrorist group are likely to be characterized as “crazy.” Both a cult and a terrorist group require a level of commitment that most people find difficult to comprehend.

McCauley, Clark; Moskalenko, Sophia (2011-02-02). Friction: How Radicalization Happens to Them and Us (Kindle Locations 1709-1711). Oxford University Press. Kindle Edition. — (My bolding and formatting in all quotations)

McCauley and Moskalenko in Friction: How Radicalization Happens to Them and Us take up this comparison.

Here we focus on recruitment to the Unification Church (UC) of the Reverend Sun Myung Moon. The UC is generally regarded as a cult, and, more important, there is an unparalleled research literature for this group. A 1965 report by Lofland and Stark titled “Becoming a World Saver” chronicled the beginnings of the UC in America, and the surprise value of the report was its emphasis on the importance of social networks in religious conversion.

Continue reading “How Religious Cults and Terrorist Groups Attract Members”


2015-08-19

Good place to plant a bomb

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by Neil Godfrey

Heavy on my mind at the moment is the bombing at the Erawan Shrine in Bangkok. Just pausing to put up a few photos and one video I took of the shrine when I was there two months ago on a family visit to Bangkok. No way of knowing who was responsible yet — I’d be surprised if it came from Redshirt activists from the rural and North region or from the Muslim separatists in the South; Thailand did return Uyghur refugees to China a month or so ago . . . Who knows. Horrific. These pictures were taken around middle of day. The bombing was in early evening when the site was much more crowded.

19213197031_65910605cf_z

shrine

dancing

prayer2

These details are superfluous, but for the record it’s a Hindu deity but the worshipers are mostly Buddhist.
Seven more pics and one video . . . Continue reading “Good place to plant a bomb”


2015-08-15

Forgotten Past: Saint-Domingue, Slave States, and the Second Amendment

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by Tim Widowfield

Battle at San Domingo, a painting by January Suchodolski
Battle at San Domingo, a painting by January Suchodolski

In the fury that followed the murderous rampage in a South Carolina church back in June, we Americans found our attention diverted from yet another gun incident to the ubiquitous Confederate battle flag and the unhealed wounds that its presence calls to mind. And in the ensuing noisy debate, I happened to see a right-wing meme in my Facebook stream that gave me pause. It complained about what today’s schoolkids aren’t taught, and it ended with this provocative statement:

Whites were the first people to stop slavery in modern times, whereas slavery continues in Africa to this day.

Presumably, the author of this bit of copy-and-paste truthiness couched this statement with “in modern times,” because he or she knew that Chinese governments had banned slavery at least twice in ancient times. Even at that, China did not permanently free its slaves until the 1720s in the Yongzheng emancipation, and de facto slavery continued for decades.

The long road to emancipation

In fact many nations took steps, however slowly, toward abolition throughout the 18th and 19th century. We can’t be entirely sure what the author meant by “stop slavery,” but I would argue that it must encompass participation in the slave trade and the use of slaves in colonial territories; it has to include more than just the abolition of bondage in the homeland. Nor can we forget serfdom. For while we may marvel at Russia’s abolition of slavery in 1723, we must also note with dismay that its serfs weren’t freed until 1861. (See the Abolition of Slavery Timeline at Wikipedia.)

We could cite the 1777 constitution of the so-called Republic of Vermont, but the slavery ban contained therein had rather spotty enforcement. Moreover, Vermont was a “reluctant republic,” and sought absorption into the Union as soon as it could do so.

The United States itself, of course, did not eradicate slavery nationally until the passage of the 13th Amendment to the Constitution in 1865. Before that, several nations in the Western Hemisphere had already freed their slaves. Even Great Britain, which had taken halting steps toward full emancipation in the late 18th century, did not effectively end all slavery in the empire until 1837.

We could possibly point to Norway and Denmark as the first two countries to halt participation in the transatlantic slave trade (effective 1803); however, Denmark still allowed slavery in its colonies until 1848. We might also note France, whose revolutionary government briefly outlawed slavery, only to see its return under Napoleon.

A successful revolution

But clearly, of all the places in the world with well-entrenched, industrial-scale slavery, Haiti (originally, the French Colony of Saint-Domingue) is one of the first, if not the first, in which immediate and permanent emancipation took place. And the African slaves did it themselves. In The Half Has Never Been Told: Slavery and the Making of American Capitalism, Edward E. Baptist describes how the revolution started: Continue reading “Forgotten Past: Saint-Domingue, Slave States, and the Second Amendment”