Delegitimizing Global Jihadi Ideology in Southeast Asia

Ramakrishna, Kumar

doi:10.1355/cs27-3a

Cited by 21 publications

(7 citation statements)

References 7 publications

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“…This strategy uses moderate preachers to counsel terrorists and to instill in them a more balanced view of Islamic teachings. Singapore's counter-ideological program founded by Muslim scholars who seek to "correct" the thinking of its detainees is one such example (Ramakrishna, 2005). Established in 2003, the Religious Rehabilitation Group is an unpaid, all volunteer group of Islamic scholars who supplement their formal religious training with a year-long course in counseling.…”

Section: Rehabilitationmentioning

confidence: 99%

Strategies for Combating Dark Networks

Roberts

Everton

2011

Journal of Social Structure

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Our goal in this paper is to explore two generic approaches to disrupting dark networks: kinetic and nonkinetic. The kinetic approach involves aggressive and offensive measures to eliminate or capture network members and their supporters, while the non-kinetic approach involves the use of subtle, non-coercive means for combating dark networks. Two strategies derive from the kinetic approach: Targeting and Capacity-building. Four strategies derive from the non-kinetic approach: Institution-Building, Psychological Operations, Information Operations and Rehabilitation. We use network data from Noordin Top's South East Asian terror network to illustrate how both kinetic and non-kinetic strategies could be pursued depending on a commander's intent. Using this strategic framework as a backdrop, we strongly advise the use of SNA metrics in developing alterative counter-terrorism strategies that are contextdependent rather than letting SNA metrics define and drive a particular strategy.

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Section: Rehabilitationmentioning

confidence: 99%

Strategies for Combating Dark Networks

Roberts

Everton

2011

Journal of Social Structure

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“…Singapore's counter-ideological program founded by Muslim scholars who seek to "correct" the thinking of its detainees is one such example (Ramakrishna 2005(Ramakrishna , 2009(Ramakrishna , 2012. Established in 2003, the Religious Rehabilitation Group is an unpaid, all volunteer group of Islamic scholars who supplement their formal religious training with a year-long course in counseling.…”

Section: Generic Strategiesmentioning

confidence: 99%

Monitoring and Disrupting Dark Networks: A Bias Toward the Center and What It Costs Us

Roberts

Everton

2016

Eradicating Terrorism From the Middle East

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The goal of this article is to explore this analytic bias-how it is manifested, why it appears so extensive, and what unwitting limitations it imposes on our strategic options to counter terrorism. We use data from a study of the Syrian opposition network that was conducted in the CORE Lab at the Naval Postgraduate School in Monterey California (Lucente and Wilson 2013). The original study sought to provide a window into the armed opposition units against the regime of Syrian President Bashar Assad. This article proceeds as follows: We begin by reviewing the various strategies that can be used for disrupting dark networks. These can be broken down into two broad categories -kinetic and non-kinetic. The former uses coercive means for disruption while the latter seeks to undermine dark networks using with subtler applications of power. Drawing on a previous analysis, we illustrate how some of these strategies can be implemented, while at the same time highlighting our own bias in that study toward central actors. We then turn to an analysis of the Syrian opposition network, highlighting how a central focus can blind analysts to other important aspects of a network; in this case, elements that ultimately aligned themselves with the Islamic State of Syria (ISIS). We conclude with some implications for the future use of SNA to monitor and disrupt dark networks.

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“…The word of global jihad has been understood as an ideology for religious schools as part of Islamic hardliner movement. 18 Many of studies then were done to investigate inside pesantren in order to compose the problems of radicalism and terrorism in the region. 19 Finally, governments in Southeast Asia started to have a "close eye" on daily life of religious schools.…”

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confidence: 99%

Educational practice: lessons to be learned from madrasah and religious schools in contemporary Southeast Asia

Ahmad

2015

Indonesian J. Islam Muslim Soc.

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This article aims at examining the current portrait of Islamic education in Southeast Asia. Recently, there have been many studies on the role of madrasahs or religious schools in Islamic education. As Muslim who studies social-anthropology, I would like to approach this issue by examining socio-cultural of Islamic education in Southeast Asia. Historically, the tradition has been based on Muslim society at grass root level. The word of madrasah in Southeast Asia has long history, which called as dayah in Aceh, surau in Minangkabau, pesantren in Java, pondok in Malaysia, and pho no in Southern Thailand. The role of madrasah, then has similarities with the tradition of pesantren, even in some Muslim countries like Indonesia scholars still can differentiate between pesantren and madrasah. In this study, I examine to philosophical dimension and system of knowledge reproduction in Islamic education. Finally, I argue that pesantren or religious school is embedded in Muslim culture. madrasah atau pendidikan agama di dalam pendidikan Islam. Sebagai seorang Muslim yang menekuni kajian sosial-antropologi, saya ingin mendekati studi ini denganmemaparkansosio-kultural pendidikan Islam di Asia Tenggara. Menurut sejarah, tradisi pendidikan tersebut sudah menggejala dalam masyarakat Muslim pada level akarrumput.Istilah madrasah di Asia Tenggara sudah mengalami perkembangan yang amat pesat, di mana kalau di Aceh dikenal dengan istilah dayah, di Minangkabau dikenal dengan istilah surau, sementara di Jawa digunakan istilah pesantren, di Malaysia memakai istilah pondok, di Thailand Selatan digunakan istilah pho no. Peran madrasah, hamper sama dengan tradisi pesantren, kendati di beberapa negara, seperti Indonesia, para sarjana masih membedakan antara pesantren dan madrasah. Dalam kajian ini, dikupas tentang dimensi filosofis dan system reproduksi pengetahuan dalam pendidikan Islam. Akhirnya, saya berargumen bahwa pesantren dan pendidikan agama merupakan bagian yang tidak terpisahkan dalam budaya Muslim.

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Delegitimizing Global Jihadi Ideology in Southeast Asia

Cited by 21 publications

References 7 publications

Strategies for Combating Dark Networks

Strategies for Combating Dark Networks

Monitoring and Disrupting Dark Networks: A Bias Toward the Center and What It Costs Us

Educational practice: lessons to be learned from madrasah and religious schools in contemporary Southeast Asia

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