In the wake of the Paris, Beirut, and San Bernardino terrorist attacks, fears over “homegrown terrorism” have surfaced to a degree not seen since September 11, 2001—especially following the news that all of the perpetrators in Paris were European citizens. A sought-after commentator in France and a widely respected international scholar of radical Islam, Farhad Khosrokhavar has spent years studying the path towards radicalization, focusing particularly on the key role of prisons—based on interviews with dozens of Islamic radicals—as incubators of a particular brand of outrage that has yielded so many attacks over the past decade. Khosrokhavar argues that the root problem of radicalization is not a particular ideology but rather a set of steps that young men and women follow, steps he distills clearly in this deeply researched account, one that spans both Europe and the United States. With insights that apply equally to far-right terrorists and Islamic radicals, Khosrokhavar argues that our security-focused solutions are pruning the branches rather than attacking the roots—which lie in the breakdown of social institutions, the expansion of prisons, and the rise of joblessness, which create disaffected communities with a sharp sense of grievance against the mainstream.
Many Middle East observers believe that social mobility and popular frustration are the primary motivators of Jihadi terrorism against the West.This new book by a distinguished sociologist shows that Jihadist ideology is paramount in the Jihadist movement. The author argues that understanding the power of ideology may lead to better foreign policy responses and a safer world.Based on translations and public communications from several languages, Khosrokavar offers a comprehensive understanding of Jihadi ideology in Sunni and Shiite traditions. He explains the perspectives of major Jihadist intellectuals and analyses the viewpoints of visible figures who popularise the ideology for consumption by Middle Eastern publics.
Jihad is the most organized force against Western capitalism since the Soviet era. Yet jihadism is multifaceted and complex, much broader than Al Qaeda alone. In the first wide-ranging introduction to today's rapidly growing jihadism, Khosrokhavar explains how two key movements variously influence jihadi activists. One, based in the Middle East, is more heavily influenced by Islamic religion and political thought. The other, composed of individuals growing up or living mostly in Europe and Western democracies including the United States, is motivated by secular as well as religious influences. Khosrokhavar interprets religious and lesser-known Arabic texts and the real-world economic and political dynamics that make jihadism a growing threat to Western democracies. Interviews with imprisoned jihadists on what motivated their plots and actions help the readers understand reality as seen by jihadists. The author concludes with recommendations to safeguard democracies from future jihadism.
From Libya in the east to the Gulf peninsula in the west, the 'Arab Spring' has shaken entrenched regimes. Decades-old dictatorships have fallen after mass protests. Whilst the final outcome is unclear, the historical importance of these events is beyond doubt. Farhad Khosrokavar contextualizes the demands of the protesters. He looks beyond the Arab world to show how the movements are leaving a deep imprint on countries like Iran and how a new conception of democracy is emerging in the region, challenging traditional ideas. Looking to the future, Khosrokavar discusses how the new movements may change the world.
European jihadism is a multi-faceted social phenomenon. It is not only linked to the extremist behaviour of a limited group, but also to a broader crisis, including the lack of utopia and loss of meaning among the middle classes, and the humiliation and denial of citizenship among disaffiliated young people in poor districts all over Western Europe. Fundamentally, it is grounded IN AN UNBRIDLED AND MODERN IMAGINATION, IN AN UNEASY RELATIONSHIP WITH SOCIAL, CULTURAL, AND ECONOMIC REALITY. THAT IMAGINATION IS DESCRIBED IN THIS BOOK AMONG YOUNG WOMEN AND THEIR LONGING FOR ANOTHER FAMILY MODEL, ADOLESCENTS AND THEIR DESIRE TO BECOME ADULTS AND TO OVERCOME THE FAMILY CRISIS, PEOPLE WITH MENTAL PROBLEMS FOR WHOM JIHAD WAS A CATHARSIS, YOUNG CONVERTS WHO SOUGHT TO REALIZE THEIR DREAM OF A DIFFERENT RELIGION, IN CONTRAST WITH A DISENCHANTED SECULAR EUROPE. The family and its crisis, in many ways, played a role in promoting jihadism, particularly in families of immigrant origin whose relationship to patriarchy was different from that of the mainstream society in Europe. Among middle class families, the crisis of authority was a key factor for the departure of middle-class youth. At the urban level, a large proportion of jihadists come from poor and ethnically segregated districts with high levels of social deviance and the stigma attached to them. Within these poor districts, a specific subculture was built up (we call it the Slum Culture), which influenced young people and imposed on them a lifestyle likely to combine resentment and deviance with humiliation and denial of citizenship in a difficult relationship with mainstream society. BUT JIHADISM WAS ALSO AN EXPRESSION OF THE LOSS OF HOPE IN THE FUTURE IN A GLOBALIZED WORLD AMONG MIDDLE CLASS AND LOWER-CLASS YOUTH. THE CALIPHATE IN SYRIA PROMISED THE EARTH TO THESE YOUNG PEOPLE DURING ITS ASCENT BETWEEN 2014-2015 AND EVEN AFTER, THIS TIME AS A PROPHET OF A GLOOMY END TIMES"--
The Arab revolutions have ended in a deadlock. In Egypt, a new army-supported authoritarianism holds power after the overthrow of the elected President Morsi. In Libya, warlords are ruling in a fragmented country. In Syria, civil war is raging and the fight against the Assad dictatorship is overshadowed by the return of the Jihadists whose explicit goal is Islamic theocracy. Yemen remains divided and Morocco’s cosmetic reforms have not changed any prerogative of the king. Saudi Arabia promotes counter-revolutionary forces in the region to stabilize the status quo and escape its own political reform. The only success story is Tunisia, where a new secular constitution is opening the road to democracy. This book offers an insider’s analysis of the economic, cultural, and political roots of the present crisis. Drawing on his interviews and observations in several countries, Khosrokhavar explains why the new political actors were unable to cope with and manage change. The ideals of the Arab Revolution still inspire Arab youth and, like a “forbidden fruit,” once tasted, its flavor cannot be forgotten. Once the trauma of the first failures is overcome, new social movements will call into question the burgeoning autocracies.
Qui se radicalise et pour quelle raison ? Quelle est la place de l'idéologie, mais aussi de la situation sociale et politique des individus dans cette attitude faite d'inflexibilité, de violence et de guerre totale contre la société ?
Long considered overwhelmingly resilient, Arab authoritarian regimes have begun to fall in surprising manner. While the future of governance in these countries is unclear, the new Arab movements, largely secular and youthful, reveal a vital and ambitious new Arab generation. For these youth, radical Islam has lost its seductive appeal and religion is being marginalized. Women now are far more visibly active in societies long bound by tradition. The participants in the new movements prefer peaceful means, but are prepared to fight if necessary to change the future. They are motivated by a new global awareness from the internet and the means provided by Facebook and other new media to quickly build massive, powerful movements. Khosrokavar's compares the different countries shaken by the protest movements and he contextualizes of the demands and claims of the determined, democratically minded participants. He also looks beyond the Arab world to show how the Arab revolutions are leaving a deep imprint on countries like Iran, where unsuccessful democratic movements began months before Tunisia and Egypt. The new revolutions change the geo-politics of the region and shed light on new dynamics in which the citizen's dignity takes precedence over religion, community or even regional issues like pan-Arabism. The movements reveal the true democratic spirit of this new Arab generation which is largely unsympathetic to the aims of Jihadi terrorist actions. Looking to the future, Khosrokavar discusses how the new movements may change the world.
In Mapping the Role of Intellectuals in Iranian Modern and Contemporary History, Jahanbegloo and contributors examine the role of Iranian intellectuals in the history of Iranian modernity. They trace the contributions of intellectuals in the construction of national identity and the Iranian democratic debate, analyzing how intellectuals balanced indebtedness to the West with the issue of national identity in Iran. Recognizing how intellectual elites became beholden to political powers, the contributors demonstrate the trend that intellectuals often opted for cultural dissent rather than ideological politics.
Elles sont environ cinq cents à avoir choisi de rallier Daech. Comment penser ce phénomène et l'ampleur qu'il a prise en Europe, au point que, en 2015, le nombre de candidates au départ est devenu presque égal à celui des hommes ? Quelles sont les motivations et les aspirations de ces jeunes femmes et parfois toutes jeunes filles ? En mettant en œuvre d'une manière complémentaire les approche sociologique et psychanalytique, ce livre propose d'abord des analyses qui se fondent sur des critères objectifs (âge, classe sociale, lieu de résidence, culture musulmane ou conversion, etc.). Il éclaire ensuite les ressorts subjectifs de l'adhésion à ce régime violemment oppressif qui dénie aux jeunes femmes les acquis de l'émancipation féminine mais leur donne paradoxalement le sentiment d'exister enfin en tant qu'épouse de combattant et mère de "lionceaux", promis au combat comme leurs maris le sont à la mort. Il faut s'intéresser à l'attrait qu'exerce une telle régression car il est probable qu'il constitue l'un des marqueurs de notre modernité. Fethi Benslama est psychanalyste, professeur de psychopathologie et doyen de l'UFR d'Études psychanalytiques à l'université Paris-Diderot. Farhad Khosrokhavar est sociologue, directeur d'études à l'EHESS et directeur de l'Observatoire de la radicalisation à la Fondation de la Maison des sciences de l'homme à Paris.
Il y en a qui veulent faire tout comme la chanteuse Rihanna, eh bien moi, je veux tout faire comme Merah. " Une jeune jihadiste. Le jihadisme est un fait social total, résultant de facteurs urbains, sociaux, anthropologiques, politiques, mais aussi psychopathologiques. De l'Europe à l'Amérique du Nord, en passant par l'Australie et l'Afrique du Nord, Farhad Khosrokhavar a analysé les situations " jihadogènes " qui favorisent la radicalisation. Son enquête au coeur des cellules terroristes, dans les villes et les banlieues, révèle les points communs entre ces candidats occidentaux au jihad - adolescentes et adolescents, jeunes à problèmes psychosociaux, convertis et recruteurs – mais aussi leur incroyable diversité... Dans cet état des lieux complet, fruit de dix ans de recherche, l'auteur décrypte l'environnement et le profil de plus d'une centaine de jihadistes occidentaux pour comprendre l'origine de leur haine et le moteur de leur passage à l'acte. De cette formidable somme de faits et de témoignages ressort un constat sans appel : le succès du jihad chez les jeunes met en lumière la crise de nos démocraties, en quête de sens et de savoir-vivre ensemble. Cette crise est profonde, ses conséquences risquent d'être durables.
Nous sommes confrontés depuis le 11 septembre 2001 au terrorisme islamique. Si l'Occident s'entend sur la nécessité de le combattre, force est de constater qu'on ne sait rien de ceux qui nous prennent pour cible, à New York, Madrid ou Londres. Rien de leurs vraies motivations, hormis ce qu'ils en disent sur Internet ou dans des documents posthumes. Rien de leur représentation d'eux-mêmes, ni du monde tel qu'ils le voient. Pour la première fois, des membres d'Al-Qaïda se révèlent dans leur vérité et leurs combats. A partir d'entretiens librement consentis dans les prisons françaises, Farhad Khosrokhavar dresse le portrait de ces nouveaux " fous d'Allah ". On découvre à travers ces confidences la diversité de leurs parcours, mais aussi la culture de la mort et les nouvelles formes de haine qui habitent ces fanatiques de l'Apocalypse. Un document exceptionnel.
On political violence and visual culture This catalog considers the history and political iconography of modern terrorism, focusing on the influence of terrorism on visual culture. Some of the terrorist organizations considered include the Red Army Faction (RAF), ISIS and the National Socialist Underground (NSU). Divided into three sections, this revelatory publication provides the first comparative examination of social revolutionary, far-right and jihadist terrorism. Twenty years after September 11, and ten years after the discovery of the NSU in the fall of 2011, Mindbombs explores the question of how acts of political violence affect cultural memory through the media. Artists include: Hiba Al Ansari, Khalid Albaih, Morehshin Allahyari, Francis Alÿs, Kader Attia, Walter Dahn, Jacques-Louis David, Jirí Georg Dokoupil, Christoph Draeger, Hans-Peter Feldmann, Forensic Architecture, Chloé Galibert-Laîné, Gregory Green, Johan Grimonprez, Richard Hamilton, Omar Imam, Christof Kohlhöfer, Susanne Kriemann, Jean-Jaques Lebel, Kevin B. Lee, Almut Linde, Georg Lutz, Édouard Manet, Paula Markert, Olaf Metzel, Henrike Naumann, Wolf Pehlke, Ariel Reichman, Gerhard Richter, Thomas Ruff, Ivana Spinelli, Klaus Staeck and Johann Michael Voltz.
The growth of Islam in Europe is reflected in the increasing numbers of Muslims in British and French prisons, but authorities have responded differently to the challenges presented by Muslim prisoners in each country. The findings of three years of intensive research in a variety of prisons show that British prisons facilitate and control the practice d of Islam, whereas French prisons discourage it and thereby sow the seeds of extremism. The policy implications of these ironic findings are examined in detail.
Jihad is the most organized force against Western capitalism since the Soviet era. Yet jihadism is multifaceted and complex, much broader than Al Qaeda alone. In the first wide-ranging introduction to today's rapidly growing jihadism, Khosrokhavar explains how two key movements variously influence jihadi activists. One, based in the Middle East, is more heavily influenced by Islamic religion and political thought. The other, composed of individuals growing up or living mostly in Europe and Western democracies including the United States, is motivated by secular as well as religious influences. Khosrokhavar interprets religious and lesser-known Arabic texts and the real-world economic and political dynamics that make jihadism a growing threat to Western democracies. Interviews with imprisoned jihadists on what motivated their plots and actions help the readers understand reality as seen by jihadists. The author concludes with recommendations to safeguard democracies from future jihadism.
From Libya in the east to the Gulf peninsula in the west, the 'Arab Spring' has shaken entrenched regimes. Decades-old dictatorships have fallen after mass protests. Whilst the final outcome is unclear, the historical importance of these events is beyond doubt. Farhad Khosrokavar contextualizes the demands of the protesters. He looks beyond the Arab world to show how the movements are leaving a deep imprint on countries like Iran and how a new conception of democracy is emerging in the region, challenging traditional ideas. Looking to the future, Khosrokavar discusses how the new movements may change the world.
In the wake of the Paris, Beirut, and San Bernardino terrorist attacks, fears over “homegrown terrorism” have surfaced to a degree not seen since September 11, 2001—especially following the news that all of the perpetrators in Paris were European citizens. A sought-after commentator in France and a widely respected international scholar of radical Islam, Farhad Khosrokhavar has spent years studying the path towards radicalization, focusing particularly on the key role of prisons—based on interviews with dozens of Islamic radicals—as incubators of a particular brand of outrage that has yielded so many attacks over the past decade. Khosrokhavar argues that the root problem of radicalization is not a particular ideology but rather a set of steps that young men and women follow, steps he distills clearly in this deeply researched account, one that spans both Europe and the United States. With insights that apply equally to far-right terrorists and Islamic radicals, Khosrokhavar argues that our security-focused solutions are pruning the branches rather than attacking the roots—which lie in the breakdown of social institutions, the expansion of prisons, and the rise of joblessness, which create disaffected communities with a sharp sense of grievance against the mainstream.
This book is the first in-depth account of the uprising in Iran that began on 16 September 2022, when a young woman, Mahsa Amini, was killed by the morality police. In the months that followed, protests and demonstrations erupted across Iran, representing the most serious challenge to the Iranian regime in decades. Women have played a key role in these protests, refusing to wear a hijab and cutting their hair in public to chants of ‘Woman, Life, Freedom’. In Farhad Khosrokhavar’s account, these protests represent the first truly feminist movement in Iran, and one of the first in the Muslim world, where women have been in the vanguard. There have been many movements in the Muslim world in which women have taken part, but rarely have women – and especially young women – been the driving force. The Mahsa Movement also championed non-Islamic, secularized values, based on the joy of living, the assertion of bodily freedom and the quest for gender equality and democracy. Khosrokhavar gives a full account of the context of and background to the events triggered by the killing of Mahsa Amini, analyzes the character of the Mahsa Movement and the regime’s repressive response to it, and draws out its broader significance as one of the most significant feminist movements and political uprisings in the Islamic world.
European jihadism is a multi-faceted social phenomenon. It is not only linked to the extremist behaviour of a limited group, but also to a broader crisis, including the lack of utopia and loss of meaning among the middle classes, and the humiliation and denial of citizenship among disaffiliated young people in poor districts all over Western Europe. Fundamentally, it is grounded IN AN UNBRIDLED AND MODERN IMAGINATION, IN AN UNEASY RELATIONSHIP WITH SOCIAL, CULTURAL, AND ECONOMIC REALITY. THAT IMAGINATION IS DESCRIBED IN THIS BOOK AMONG YOUNG WOMEN AND THEIR LONGING FOR ANOTHER FAMILY MODEL, ADOLESCENTS AND THEIR DESIRE TO BECOME ADULTS AND TO OVERCOME THE FAMILY CRISIS, PEOPLE WITH MENTAL PROBLEMS FOR WHOM JIHAD WAS A CATHARSIS, YOUNG CONVERTS WHO SOUGHT TO REALIZE THEIR DREAM OF A DIFFERENT RELIGION, IN CONTRAST WITH A DISENCHANTED SECULAR EUROPE. The family and its crisis, in many ways, played a role in promoting jihadism, particularly in families of immigrant origin whose relationship to patriarchy was different from that of the mainstream society in Europe. Among middle class families, the crisis of authority was a key factor for the departure of middle-class youth. At the urban level, a large proportion of jihadists come from poor and ethnically segregated districts with high levels of social deviance and the stigma attached to them. Within these poor districts, a specific subculture was built up (we call it the Slum Culture), which influenced young people and imposed on them a lifestyle likely to combine resentment and deviance with humiliation and denial of citizenship in a difficult relationship with mainstream society. BUT JIHADISM WAS ALSO AN EXPRESSION OF THE LOSS OF HOPE IN THE FUTURE IN A GLOBALIZED WORLD AMONG MIDDLE CLASS AND LOWER-CLASS YOUTH. THE CALIPHATE IN SYRIA PROMISED THE EARTH TO THESE YOUNG PEOPLE DURING ITS ASCENT BETWEEN 2014-2015 AND EVEN AFTER, THIS TIME AS A PROPHET OF A GLOOMY END TIMES"--
In the past twenty-five years Iran has experienced a revolution and a turbulent postrevolutionary period under an Islamic state that declared itself the government of the oppressed while it struggled to establish a utopian Islamic economy. In this pioneering work Farhad Nomani and Sohrab Behdad provide a comprehensive analysis of the dynamics of change and class configuration in Iranian society. Using an empirical framework, they map the trajectory of class changes over time, specifically noting the movements between prerevolutionary and postrevolutionary Iran. A centerpiece of the book is its analysis of the changes in the pattern of employment of women in the postrevolutionary period. Despite its conceptual and quantitative approach, the book is written in a clear and lucid style, making it accessible to a wide audience. The authors provide a fresh look into Iranian society by exploring the changes in its essential underlying economic structure, and in doing so, they lay the foundation for comparative studies of the social hierarchy of labor in other Middle Eastern countries.
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