Dawson (2010)
Lorne Dawson presents a unique perspective on the similarities between New Religious Movements (NRM), which are also known as cults, and radical Islamic groups. Dawson (2010) questions why no dialogue has occurred because of the similarities between the two types of movements. Dawson (2010) stated that individuals that join Islamic extremist groups have the same issues of NRM members who experience a source of deprivation or alienation from the secular world. As with both groups, Dawson (2010) alludes that the deprivation is based on personalization of an issue that could be social, psychological, and moral.
Dawson (2010) cautions that deprivation is not all about economics and there is no singular profile to fit an individual and pointed reason of why an individual will feel deprivation. Dawson points out the general public may view people as down on their luck and in economic strife. However, in actuality, both groups according to Dawson (2010) come from middle class families and have obtained some education and seem unremarkable, just as asserted in the Silber and Bhatt (2007) study.
With this sense of deprivation, Dawson points out seeking individuals in both NRM and radical Islamic groups may want to pursue an identity which is influenced by socialization with other people going through the same situation or who understand what an individual is going through. Dawson makes an interesting point that the social bonds that are strong and give an individual a sense of belonging which help transform a person to a NRM or radical Islamic group.
Dawson refers to two key socialization tenets that are in both NRM and radical Islam and was mentioned in Silber and Bhatt (2007) study that are appli...
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...to steer away from the aspect of socialization as a conduit to propel radicalization. It does mention that Larose accused of conspiring to kill Swedish artist Lars Vilks had social contacts through emails supporting her effort.
The literature provides a valid point that the internet has transpired as a major component in increase of the radicalization process. This paper argues the researchers should have presented the argument that the internet is a gateway for socialization rather than a forum for self-radicalization. The paper did mention the importance of information operations to counter media promoting radicalization which has not been emphasized to the extent as it was in this literature. The Self-Awakening variable implies religion in this literature. The Social Conduit variable is obviously identified as the internet and extremist groups.
University, T. T. (2011). Deprivation and it's Discontents. Retrieved October 24, 2011, from indianapublicmedia.org: http://indianapublicmedia.org/amomentofscience/deprivation-discontents/
...amily members may cling to the idea that people experiencing poverty deserve to because admitting that individuals affected by poverty may not be responsible for their own challenges would cause too much discomfort. Questioning the concept of the undeserving poor, would affect those who adhere to it by causing them to question other cultural ideals. For instance, if my friend were to admit that poverty is not linked to deservingness, then my friend’s success is not linked to deservingness; this in turn, may challenge my friend’s own feelings of being exceptional and may make him question the reasons behind his own success. In addition, people may choose to believe the poverty myths about deservingness because it is safer for their self-perceptions than admitting that they are okay with and prospering in a social, political, and economic systems that harm others.
Thomas W. Lippman gives an introduction to the Muslim world in the book Understanding Islam. He has traveled throughout the Islamic world as Washington Post bureau chief for the Middle East, and as a correspondent in Indochina. This gave him, in his own words, "sharp insight into the complexities of that turbulent region." However, the purpose of the book is not to produce a critical or controversial interpretation of Islamic scripture. It is instead to give the American layman an broad understanding of a religion that is highly misunderstood by many Americans. In this way he dispels many myths about "Muslim militants," and the otherwise untrue perception of Islamic violence. In this way the American reader will become more knowledgeable about an otherwise unfamiliar topic. However, the most significant element of Lippman’s book is that it presents Islam in a simple way that makes the reader feels his awareness rise after each chapter. This encourages him to continue learning about the world’s youngest major religion. Understanding Islam dispels many misconceptions about the Muslim world, and presents the subject in a way that urges his reader to further his understanding of Islam through continued study.
Anders Behring Breivik was a Norwegian extremist and a terrorist who had bombed a government building and then shot and killed a number of youths at a camp. His actions were not impulsive, but instead meticulously planned. For years he fostered feelings of hatred and aggression, particularly after his failed businesses and his involvement with the right wing terror organization whose ideology was on anti-Islam and anti-mulitculturism. Breivik perceived that Muslims were invading Europe and conspiring with politicians to take over Norway. Hence, his decision to destroy the present and future politicians of government. Allport (1920), in his theory of Social Facilitation, fleshes out the impression that the presence of others (the social group) can facilitate certain behaviour (McLeod, 2007).
...mbers have used the same words before they committed their suicidal actions. The connections between terrorism and Islam are pointed out clearly when the extremists say that they are waging a “holy war” against their enemies. Extremists have used Islam as a justification to attack churches, Hindu and Buddhist temples. Due to the fact that the terrorist who carried out such criminal and inhumane acts associate himself or herself with Muslim religion, the public comes to view Islam as a severe risk. In reality, only 15% of the 1 billion Muslims are extremists and out of that 15%, only a few engage in terrorist activities. However, most news stories do not focus on the places where things are going right, but on the places where things are going wrong. Due to all this, it is clear that the extremists play a large role in pinning the scarlet letter on Muslims in the US.
Burns, Thomas J. "Islam." Religion and Society. OU Campus' Dale Hall, Norman. 14 Apr. 2014. Lecture.
Ayoob, M. (2007) The Many Faces of Political Islam: Religion and Politics in the Muslim
In the Muslim community, a strange phenomenon has been occurring within the last couple of years due to religious ignorance. Scores of Muslim men and women around the world have become apostate due to many problems and faults within the global Muslim community. One of the most prominent faults and problems within the global Muslim community is the up rise of deviant groups who have caused despicable amount of damage to the world under the name of a religion, which does not tolerate such actions. Never the less, the unique part of this global situation is that many Muslim youth are being attracted to this deviant propaganda that they believe is apart of Islam.
In both given articles, “The Roots of Muslim Rage” by Bernard Lewis, and “The Roots of Muslim Rage Revisited” by Nicolaas J.E. van der Zee, argue about the enhancement of the Muslim fundamentalism with different perspectives; however, I believe that Lewis’ view may be quiet misleading to the actual perception. Lewis indicates that Muslim fundamentalism is conceived through the Muslim community’s oppression and dissatisfaction with the West’s political involvement, as well as “Islam is a source of aggression” . In defiance of Lewis’ opinion, the word ‘Islam’ comes from the word peace as well as the will of submission to God. The notion of aggression and violence that Lewis conceptualizes to be the headline of Islam does not have any supporting
F. Hasan, Asma Gull (2000). American Muslims; The New Generation. New York. The Continuum International Publishing Group Inc.
All muslims are terrorists, all catholic priests are child molesters, all Jews are greedy, money-crunchers. Sickening stereotypes like these are examples of why, in today’s society, religion is such a touchy subject. There is an atmosphere of emotion surrounding religion because many people believe that religion and conflict are often associated with each other. Most of the time, the debate about religion is whether or not it is violent and oppressive or peaceful and stimulates equity. In some cases, extremists use religion as an excuse to terrorize others and gain power. Author Gordon Allport discusses in his book, The Individual and his Religion, many major types of religion. In addition, Allport investigates the
Today, when many in the West think of the Islamic religion, the immediate thought that follows is terrorism. There are several reasons for this, none the least the amount of media attention that circulates in the evening news. These show Muslims hijacking planes or trains, committing suicide bomb attacks, capturing yet another prisoner who dared question their authority, or pledging war against Israel or fellow Muslims who do not believe after they do. In Islam: The Straight Path, John Esposito attempts to address many common misconceptions that those looking from the outside have regarding this great world religion that counts more than one billion people as its followers.
John Saliba’s approach to new religious movements is secular (despite his position as a Jesuit Priest) and well rounded. He begins by exploring how new religious movements are viewed today, how they have been reacted to in the past and why that may be. He examines the original definition of the word “cult” as well as the modern derivations of it and how it affects these new religious movements. By considering multiple opinions on new religious movements as well as looking at the historical, psychological, sociological, legal and theological context in which these religions came to be and attract new followers, he is able to advocate for a more open approach to these new religions and offer a better way to handle them; to respond to them, rather than react.
Yet not all Religious Fundamentalism can be categorised as both totalitarian and violent as they are not all involved in terrorism or violent protest but usually one or both. The overwhelming evidence does support this as Hindus and Muslims in the state of Gujarat partake in communal violence, the Amish can be debated using symbolic violence (Heywood, 2012, p. 305). This suggests that Religious Fundamentalism will always be linked to violence and totalitarianism, because of the majority's actions and principles. Works Cited Ball, T. And Dagger, R. (2009) Ideals and Ideologies: A Reader.
The rise of terrorism and extremism in the Middle East during the time this piece was composed prompted Mohi-Ud Din to engage in a passionate argument about how these terrorists have ruined the image of Muslims. He explicitly highlights the main points of his argument by using transitional words such as firstly, secondly, and thirdly. He initiates his argument by proposing that the media’s one-sided focus on Muslim extremists prevent the viewers from recognizing that the majority of Muslims are not violent. Next, he debunks the stereotypes Americans have about Muslims and then he shifts his concern to how America’s political and military actions have exploited Muslim countries. He concludes his argument by explaining why Islam is not a threat to