The Izala effect: unintended consequences of Salafi radicalism in Indonesia and Nigeria

Umar, Muhammad S.; Woodward, Mark

doi:10.1007/s11562-019-00441-y

Cited by 11 publications

(11 citation statements)

References 15 publications

Supporting

Mentioning

Contrasting

Unclassified

Order By: Relevance

“…It was also suggested that the sect has connections within local communities where they operate. In support of Adesoji's (2011) findings, individuals who participated in this research argued that Boko Haram terrorists had very strong affiliations with international organizations, particularly with global jihadist movements from whom they received physical, motivational, and ideological support (Barkindo, 2014;Smith, 2015;Umar & Woodward, 2019;Zenn, 2017). The research inquiry also illuminated the complexities associated with the failure of the Nigerian system to subdue the sect and to sever it from its affiliations with world-class terrorist organizations like Al-Qaeda, Ansaaru, Al-Shabaab, the Taliban, and ISIS, all of which are believed to strengthen the war force of the organization in Nigeria (Adesoji, 2010;Agbiboa, 2013a;Iyekekpolo, 2018;Zenn, 2017).…”

Section: Community Support and Boko Haram's Affiliation To International Organizationsmentioning

confidence: 70%

The Intractable Malaise: Understanding the Patterns That Maintain the Terrorist Stronghold in Nigeria

Olofinbiyi

2021

Sage Open

View full text Add to dashboard Cite

The global manifestation of terrorism has been evident in Africa, with a significant allusion to Boko Haram jihadists in Nigeria. A critical corollary of this manifestation is a decade of humanitarian crisis that threatens human security in the country. Following Boko Haram’s re-emergence in Nigeria, the group has taken pre-eminence to present itself as the most intractable malaise ever known to ravage the peace and social fabric of the northern Nigerian state. The undue supremacy of the sect has not only earned it global notoriety but has also generated a continuum of controversial academic debates on the patterns that maintain the sect as a terrorist stronghold in Nigeria. However, rather than dwell on the questions of “who Boko Haram terrorists are” or “what the nature of their modus operandi and the number of casualties of their activities in Nigeria have been,” the study focuses on determining the influential factors that have fueled the burning flame of the insurgency in the affected region. It contends that submerging the problem in the traumatized region would have to do with resolving the causal efficacy of each of the foregoing triggering factors that are known to be fanning the flames of the insurgency. Accomplishing this aim, the study recommends provision and implementation of more effective research designs and policy recommendations to address the challenges and reposition the fight for better results.

show abstract

Section: Community Support and Boko Haram's Affiliation To International Organizationsmentioning

confidence: 70%

The Intractable Malaise: Understanding the Patterns That Maintain the Terrorist Stronghold in Nigeria

Olofinbiyi

2021

Sage Open

View full text Add to dashboard Cite

show abstract

“…Gambaran tentang kelompok Salafi tersebut membentuk sebuah frame negatif dari publik bahwa keberadaan mereka telah mengancam nilainilai sosial-keagamaan umat Muslim dan agama lainnya. Secara global, isu-isu konservatif kelompok Salafi terus bergulir di kalangan masyarakat sehingga menyebabkan akses sosial-keagamaan tertutup karena terbatas pada kelompokkelompok fanatismenya (Umar and Woodward, 2020). Generalisasi keberadaan Salafi dengan stigma negatif (Redjosari, 2019) sering menimbulkan konflik-konflik horizontal transnasional (Wagemakers, 2018) yang membuat publik terus menerus mendeskreditkan keberadaan mereka.…”

Section: A Pendahuluanunclassified

The Socio-religious Construction: The Religious Tolerance among Salafi Muslim and Christian in Metro

Setyawan

Nugroho

2021

dialog

View full text Add to dashboard Cite

Salafi Islamic community has been negatively constructed as puritan, extreme, and exclusive group separated itself from the social space. This justification precludes possibility that Salafi groups can synergize with surrounding socio-religious conditions. This article reveals the socio-religious life among Salafi community of Ma’had Ittiba’us Salaf in Purwoasri Village, Metro City to maintain the Islamic Salafi concept and expanding network of its followers. The research methodology is qualitative using observation, interviews, and documentation studies to expose the Salafi movement. This study shows that the presence of Salafi in Purwosari can build good relations with other religious communities, both Muslims and non-Muslims (Chrisrtian). The synergy between Salafi Muslims and Christians in building a strong social construction in maintaining the peace values is facilitated by the FPKM organization. This study concludes that Salafi da’wah is not entirely around the radical activities and leads to violence. Salafis in Metro City use a lot of social networks, technology facilities, and local organizations to preach, be economically, and socially. Keywords: salafi, socio-religious construction, religious relation, tolerance Pandangan masyarakat tentang komunitas Islam Salafi telah terkonstruksi negatif sebagai kelompok puritan, ekstrim, dan ekslusif yang memisahkan dari lingkungan sosial. Justifikasi tersebut menutup kemungkinan Salafi dapat bersinergi dengan keberagaman sosial-keagamaan sekitarnya. Artikel ini bertujuan untuk mengungkap realitas kehidupan sosial-keagamaan komunitas Salafi Ma’had Ittiba’us Salaf di Kelurahan Purwoasri Kota Metro dalam mempertahankan konsep Islam Salafi dan memperluas jaringan pengikutnya. Metodologi penelitian ini adalah kualitatif dengan menggunakan data observasi, interview, dan studi dokumentasi untuk menjelaskan gerakan Salafi. Penelitian ini menunjukkan bahwa keberadaan Salafi di Purwoasri mampu membangun hubungan baik dengan komunitas kegamaan lainnya, baik Muslim maupun non-Muslim (Kristen). Sinergisitas antara Salafi dan Kristen dalam membangun konstruksi sosial yang kuat dalam menjaga nilai-nilai perdamaian difasilitasi dengan adanya Paguyuban FPKM. Penelitian ini menyimpulkan bahwa ternyata dakwah Salafi tidak secara keseluruhan terkonsentrasi dengan aktivitas radikal dan mengarah kepada kekerasan. Salafi di Kota Metro banyak menggunakan jaringan sosial, fasilitas teknologi, dan bergabung dalam Paguyuban untuk berdakwah, berekonomi, dan bersosial. Artikel ini masih terbatas pada skala penelitian di kota Metro, sehingga masih sangat mungkin untuk dilengkapi oleh kajian pada tempat lain dengan skala dan pendekatan yang berbeda. Kata Kunci: salafi, konstruksi sosial-kegamaan, relasi keagamaan, toleransi

show abstract

“…Even the number of citizens recruited by ISIS is around 40 people. Including many Malaysians who become trainers for militant camps in the Southern Philippines (Umar & Woodward, 2020). Another example in Singapore in 1964, a fighting during a procession commemorating the birthday of the Prophet Muhammad sparked riots that killed 33 people and injured 600.…”

Section: Introductionmentioning

confidence: 99%

Servation of Bengkulu Local Wisdom: The Application of Syarafal Anam in Preventing Student Radicalism

Amin¹,

Alimni²,

Kurniawan³

et al. 2022

INT J INSTRUCTION

View full text Add to dashboard Cite

How the community's efforts to maintain Syarafal Anam's local wisdom, Why the application of Syarafal Anam can prevent radicalism, and how to prevent radicalism, This research uses qualitative and quantitative research studies together, namely mixed methods. Data were analyzed by inferential statistics (quantitative data) and Miles & Huberman (qualitative data), data reduction, data presentation, and drawing conclusions. The results obtained in the form of quantitative and qualitative results, as for the quantitative results, namely the influence between tolerant attitudes towards radicalism at the Madrasah Tsanawiyah 1 Bengkulu city school of 65.9 percent and the influence of the Madrasah Tsanawiyah 2 Bengkulu city school of 62.3 percent. Qualitative data also shows that Syarafal Anam has several functions, namely education, gratitude, and prevention of radical culture with a safe and peaceful life in the community. The conclusion of this study shows that Syarafal Anam's local wisdom has an influence on student tolerance, with this tolerance attitude, it can certainly foster anti-radical attitudes from outside students.

show abstract

The Izala effect: unintended consequences of Salafi radicalism in Indonesia and Nigeria

Cited by 11 publications

References 15 publications

The Intractable Malaise: Understanding the Patterns That Maintain the Terrorist Stronghold in Nigeria

The Intractable Malaise: Understanding the Patterns That Maintain the Terrorist Stronghold in Nigeria

The Socio-religious Construction: The Religious Tolerance among Salafi Muslim and Christian in Metro

Servation of Bengkulu Local Wisdom: The Application of Syarafal Anam in Preventing Student Radicalism

Contact Info

Product

Resources

About