Robert Fisks’ article “The cult of the suicide bomber” , published in 2008, addresses the rise and a cult like glorification of suicide bombers in the Middle East. Fisk posits that this increase is, in part, due to the US and their coalition forces declaration of a ‘war on terror’. Fisk offers a unique perspective on the life of a man, Khaled, conditioned to be a suicide bomber. The article touches on the social influences, culture and family, that encourages self-liquidation as an extreme method of religious devotion. Fisk offers a perspective rarely presented in western media, which commonly views these people as faceless “crazed cowards bent on senseless destruction” . By humanising these people he portrays suicide bombers as a cross between people seeking the glory of fighting for their beliefs in a war with that of a victim, brainwashed into this ‘cult’ into sacrificing themselves for the goal of others. The classification of suicide bombers as a cult by Fisk, emphasises the strong psychological control exerted over those trained to be suicide bombers, controlling the very moment and method they end their life. Fisk also highlights fear as a motivator for these actions. A quote taken from Saddam Hussein's own vice-president, Taha Yassin "The US administration is going to turn the whole world into people prepared to die for their nations" holding the belief that this was the only way to counter US forces and Allies in the Middle East. Suicide bombers have a distinct image in western media and in academic literature. Gilbert Burnham articulates that suicide bombers arise where there is widespread suffering and anger with a desire for retribution from those who have experiences personal or communal losses . U.S. Senator ... ... middle of paper ... ...ators/fisk/robert-fisk-the-cult-of-the-suicide-bomber-795649.html 15/04/14 Hicks, Madelyn Hsiao-Rei. Dardagan, Hamit . Bagnall, Peter M. Spagat, Michael. Sloboda, John A. “Casualties in civilians and coalition soldiers from suicide bombings in Iraq, 2003–10: a descriptive study” The Lancet, Volume 378, Issue 9794, 3–9 September 2011, Pages 906-914 Lester, David. “Are Suicide Bombers Heroes?” Psychological Reports Vol. 106, No. 2. 2010, pp. 499-500 Pape, Robert “Dying to Win: The Strategic Logic of Suicide Terrorism” Australian Army Journal Vol. 3, No. 3, 2006 pp. 25-37 Tobena, Adolf, and Scott Atran. "Individual factors in suicide terrorism." Science Vol. 304 No. 5667 2004 pp. 47+. Accessed online < http://go.galegroup.com.simsrad.net.ocs.mq.edu.au/ps/i.do?id=GALE%7CA115495163&v=2.1&u=macquarie&it=r&p=EAIM&sw=w&asid=58a10bc2894e4b0625a274e61edab41c > 14/04/14
The reason I picked this book is because I have always been curious about terrorism. Truthfully, I really didn’t expect the book to take the stance it did, which focused mainly on the religious implications of what influences people to commits acts of terror. I liked the fact that the book takes new angles in approaching the search for truth, by focusing on case studies and performing interviews with the people who have committed terrorist acts. This is like getting the insiders view of the inner workings and frame of mind people have before, during, and after they have unswervingly performed the acts of violence.
In 2005, the Palestinian director and writer, Hany Abu-Assad, released his award winning motion picture, “Paradise Now.” The film follows two Palestinian friends, over a period of two days, who are chosen by an extremist terrorist group to carry out a suicide mission in Tel-Aviv during the 2004 Intifada. The mission: to detonate a bomb strapped to their stomachs in the city. Because the film industry seldom portrays terrorists as people capable of having any sort of humanity, you would think the director of “Paradise Now” would also depict the two main characters as heartless fiends. Instead he makes an attempt to humanize the protagonists, Khaled and Said, by providing us with a glimpse into their psyches from the time they discover they’ve been recruited for a suicide bombing operation to the very last moments before Said executes the mission. The film explores how resistance, to the Israeli occupation, has taken on an identity characterized by violence, bloodshed, and revenge in Palestinian territories. Khaled and Said buy into the widely taught belief that acts of brutality against the Israeli people is the only tactic left that Palestinians have to combat the occupation. In an effort to expose the falsity of this belief, Hany Abu-Assad introduces a westernized character named Suha who plays the voice of reason and opposition. As a pacifist, she suggests a more peaceful alternative to using violence as a means to an end. Through the film “Paradise Now,” Abu-Assad not only puts a face on suicide bombers but also shows how the struggle for justice and equality must be nonviolent in order to make any significant headway in ending the cycle of oppression between the Israelis and the Palestinians.
In Brym’s article he discusses what research has shown about the motivations of suicide bombers. Brym and my fellow classmate explained to me how suicide bombers may be motivated by politics, religion, or retaliatory aims (Brym, Kyra Howard). Both Brym and Howard helped me view the issue of suicide bombers in multiple
Speckhard, A. (2013). The Boston Marathon Bombers: the Lethal Cocktail that Turned Troubled Youth to Terrorism. Perspectives On Terrorism, 7(3). Retrieved from http://www.terrorismanalysts.com/pt/index.php/pot/article/view/268/540
What internally drives a terrorist’s motivation varies from subject to subject. While the average American citizen would likely be quick to point terrorists hate the western way of life and what it represents, the issue is far more complex. Simon Cottee’s article “What Motivates Terrorists?” (2015), looks at various levels of motivation. Prior definitions of terrorism looked at the defining cause as possibly psychological abnormalities within in the individual (Cottee, 2015). As studies have evolved, the focus has shifted to the environment in which the terrorist is surrounded. While certainly there is cases in which a person who is mentally unstable could be an ideal target for terrorist propaganda, the number of cases involving mental
Likewise, Goodwin illustrates how the use of categorical terrorism can be seem being used by Al-Qaida during the attacks of 9/11. Nonetheless, it is evident that Al-Qaida is unusual in terms of using terrorism to influence the rise of unity rather than trying to overthrow a standing state. For the purpose of instigating a pan-Islamic revolutionary movement, Al-Qaida tries to unite all Islamic people under one state to develop umma, or Muslim community. The logic of Al-Qaida remained that if their “revolutionaries” could illicit a reaction from the powerful US state, resulting in oppression of the middle-eastern region, that Al-Qaida could, as a result, unite all Muslims to counter this suggested oppression. Although the end goal of Al-Qaida clear failed, it does suggest the organization’s attempt at implementing categorical terrorism.
In Robert Pape’s Dying to Win: The Strategic Logic of Suicide Terrorism he investigates the three hundred and fifteen suicide terrorist attacks that have occurred from its beginning in 1980 up until 2003. By examining these attacks he explains the three logics behind suicide terrorism, the strategic, the social, and the individual logic. Pape uses Dying to Win as a tool to educate the public on suicide terrorism. He hopes people will begin to understand that it is not irrational, but requires reason and strategy. He brings to light that suicide terrorism is not directly correlated with Islamic fundamentalism, but rather political objectives, trying to put to rest many preconceived notions. By understanding the logic behind suicide terrorism people can work together to prevent it from happening in the future. After reading this book it is clear that suicide terrorism is not random, but does demand some thought in order for it to work.
The concept of Jihad was not widely known in the western world before the terrorist attacks on the United States on September 11, 2001. Since then, the word has been woven into what our media and government feed us along with notions of Terrorism, Suicide Bombings, Hamas, Al-Qaeda, Osama Bin Laden, and now, Jihad. Our society hears exhortations resounding from the Middle East calling the people to rise up in Jihad and beat back the imperialist Americans. Yet, if we try to peel back all of these complex layers of information we can we attempt to find out what Jihad really means. Webster’s Dictionary defines Jihad as “a holy war waged on behalf of Islam as a religious duty or a crusade for a principle or belief” (1). Often, media depicts Jihad in the same manner—as a vicious clash between two very different peoples, each of whom believes that righteousness, and in many cases God, is on their side. From this interpretation and our daily media intake, one may reasonably assume that Jihad refers to nothing more than violent acts, or “holy wars.”
Morrison, Patt. “Terrorists or Saviors?” LA Times 16 June 1991: n. pag. LA Times. Web. 18 May 2011. .
We have all heard of the bombings of women and children. We ask why anyone would do such a horrible thing to a woman and her child. It is usually due to the belief that they are defending their family and the village from assaults (Tirman). I was under the impression that these human bombers were made to carry out these attacks on soldiers. However, Nicole Argo said that these people actually volunteer this, and with researching this, she found that these people actually are invested in their community. I have associated the war in Iraq and Afghanistan a war on terrorism, but the Muslims have seen it as religious war called jihad. These human bombs have been used since the 1970’s (Argo, 2006).
The term jihadi was not always commonly recognized in the United States. It was not until the wake of the September 11, 2001 terrorist attacks that the word jihad became widely known. Since the terrorist attacks, the media and the U.S. government have used the word jihad to invoke frightening images of non-Americans coming to destroy American freedoms and to define Islam. Today, scholars have begun to try to define this complex word and its multitude of meanings. When viewers tune into the news, it is sometimes difficult to unravel the layers of information that is being fed to them by the media and the U.S. government. In its most literal form, the term “jihad is an Arabic term meaning, as a noun, ‘struggle’ or, as a verb, ‘to exert effort’ toward a goal” (International Ency 1). However, in Mary Pat Fisher’s book Living Religions the chapter on Islam discusses how the definition of the term jihad is “commonly mistranslated as ‘holy war’ (Fisher 148). While the media frequently portrays jihad consistent with the idea of “struggle,” the media almost always flips the definition on its head by suggesting that this struggle is a malicious struggle between two groups of peoples, each of whom believes that righteousness, and in many cases God, is on their side and evil is on the other side. Suggesting that jihad and violence are in connection with each other has been the case since pre-modern times. In fact, Fisher suggests that the primary associations of the word jihad are religious, specifically with reference the Prophet Mohammad and to the religion of Islam, but also invoke a sense of violence or resistance against an opposing force. While violence and jihad have typically been spoken about together, as of late, the...
“Terrorism involves the use of violence by an organization other than a national government to cause intimidation or fear among a target audience;” at least, this is how Pape (2003) defines terrorism in his article “The Strategic Logic of Suicide Terrorism” (343). The goal of this article by Pape is to discuss suicide terrorism and how it “follows a strategic logic, one specifically designed to coerce modern liberal democracies to make significant territorial concessions” (343). Similar to Pape, Bloom (2004) and Horowitz (2010) also delve into the exponential increase of suicide terrorism and why it occurs. Although Pape, Bloom, and Horowitz concur that suicide terrorism is increasing, they disagree why it is so prominent. While the arguments presented from each of these researchers is powerful and certainly plausible, suicide terrorism is in fact not irrational, but strategic and is most often caused by state occupation and, when organized, aimed specifically at democracies.
Being that the rate suicide terrorism has amplified globally and has taken many lives in the process it can be seen why this issue may be of significance. Furthermore this issue is of relevance because this method of resistance kills more than any other tactic (Ashworth, Clinton, Meirowitz, and Ramsay, 1). Therefore it can be seen as to why this issue is of such important. Many have speculated as to what exactly motivates such behavior. Robert Pape defines suicide terrorist as one who is willing to sacrifice his life as well as the lives of others in hopes to coerce his opponents. Experts , including Pape, have wondered what causes an individual to take such drastic measures. Others have also proposed possible solutions to this issue. It will be seen as to what those solutions are and the possible issues that these solutions may be comprised of.
Davis, Paul B. "The Terrorist Mentality." Cerebrum: The Dana Forum on Brain Science 3.3 (2001): 22-23. The Dana Press. Web. 23 May 2011. .
Terrorism has been around for centuries and religion-based violence has been around just as long. (Hoffman, 2). The violence was never referred to as terrorism though. Only up to the nineteenth century has religion been able to justify terrorism (Hoffman, 2). Since then, religious terrorism became motivated and inspired by the ideological view (Hoffman, 3). Therefore, it has turned against the main focus of religion and more towards the views of the extremist and what is happening politically (Winchester, 4).