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    Shamima Begum: The Sensitive Case of IS Returnees

    Born in the UK to Bangladeshi parents, Shamima Begum left London as a 15-year-old in 2015. Using her British passport, she traveled to Turkey with two of her friends from school. From there, Begum and her friends crossed into Syria, where they met their Islamic State (IS) contacts. While in Syria, Begum married an IS fighter. On February 19 this year, the Special Immigration Appeals Commission had stripped Begum of her citizenship as she was deemed to be a national security threat. On July 16, however, UK authorities granted this now adult British woman, who had joined a terrorist group as a teenager four years earlier, the right to return to Britain to challenge the UK government’s removal of her citizenship.

    The commission ruled that the decision to revoke Begum’s British citizenship did not render her stateless as, by default, the United Kingdom also considered her a Bangladeshi citizen “by descent.” However, the Bangladeshi Ministry of Foreign Affairs stated that it did not consider her as a citizen of that country. A statement released by Begum’s British lawyers argued that she indeed had never visited Bangladesh, nor had she ever applied for dual nationality.

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    In the meantime, the press has chastised Begum, who remains a detainee in a camp operated by ethnic Kurdish militias in northern Syria, for making controversial statements such and saying that seeing her first severed head did not faze her “at all” and suggesting that people should “have sympathy” toward her for everything she has been through.

    Why Women?

    England’s Court of Appeal, in turn, unanimously agreed that Begum should be granted the right to have a fair and effective appeal of the decision to strip her of her citizenship, but only if she is permitted to come back to Britain. Of course, that does not guarantee the reinstatement of her citizenship rights, just that she has a right to present her case in person. Regardless of the legal wrangling and the debate about the legality that her case has sparked, this example sheds some light on the issue of contextualizing female IS supporters and terrorists and the legality of stripping Western-born suspects of their European or North American citizenship.

    There has been some academic discussion of why women, especially young women, who were born, raised and educated in the West, migrate to IS-held territory and join terrorist groups, leaving behind family, friends and a way of life while abandoning liberal values and opportunities that countries such as the UK offer them. It is difficult to ascertain whether a particular female, such as Shamima Begum, was a victim of IS, an active supporter or both. The widely circulated stories of “jihadi brides” have projected an image of confused and naïve girls and women traveling to join the Islamic State. While certain dynamics lured a number of females to IS-held territories, many went of their own free will. Yet it is highly debatable to what extent a 15-year-old understands the realities of this extremist group.

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    Muslim women have migrated to IS-held areas for a multitude of reasons, including the romantic ideal of marrying a “lion” — a supposedly brave and noble warrior — looking for an adventure and contributing to the establishment of an Islamic “caliphate” regulated by strict enforcement of Sharia law. The sense that joining the Islamic State empowers people to live meaningful lives draws many of the migrant women. One study suggests that besides issues of belonging and identity — and a skewed interpretation of Islam — it is, in the case of young women like Begum, online social networks that appeared to be the primary venue and driving factor for radicalization. It turns out that the vast majority of foreign women who traveled to Syria and Iraq served IS primarily as one of several housewives or sex slaves.

    It is only by understanding the motivations and experiences of those who have gone to fight abroad that governments can prevent the recruitment of another generation of terrorists and terrorist sympathizers. The enemies of the Islamic State have ostensibly defeated the group in the Middle East, yet unknown numbers of surviving IS fighters have found the means to relocate to Afghanistan. Permutations of IS and other extremist groups are also active in many African countries like Burkina Faso, Chad, Nigeria and  Somalia, among others. Aside from Afghanistan, other places in South Asia are not immune.

    Displaced Burden

    The UK, US and some other countries have chosen to prevent the return of foreign fighters by revoking their citizenship. Although such actions may prevent the return of foreign fighters in the short term, they do not solve the problem and may also be illegal under both national and international laws. In several instances, this will simply displace the burden and force weakened states such as Syria and Iraq to deal with the consequences of radicalization. It may also instill further grievances and act as a trigger for radicalization into surviving Western-born radicals who may plot terrorist attacks against Western targets.

    In certain cases, citizenship revocation has led to concerns over statelessness. Rendering an individual stateless runs against Western legal principles and is contrary to the Universal Declaration of Human Rights. In several legal systems, there is a lack of sufficient evidence to prosecute female returnees because of their domestic roles in Syria and Iraq. Another challenge associated with prosecutions of foreign fighters lies with demonstrating intent. This applies both to the intent of the actions committed while in the war zone and the intent of travel for aspiring foreign fighters. There is also an argument that many such individuals, especially the juveniles, were victims of human trafficking.

    A more fruitful approach would be to allow a panel of experts to determine whether an individual returning to the home country is dangerous or disillusioned. The prime example of this approach is Denmark, which has already implemented assessment protocols that allow authorities to determine the individual circumstances for each returnee. Based on the results of such screenings, Danish police, together with social services, develop a plan of action for each returnee. Together, they decide whether a returnee is imprisoned, placed in a rehabilitation program or is assigned a combination of both approaches. It is extremely difficult to separate a victim from a perpetrator, and the boundaries can be particularly murky for foreign fighters.

    *[Gulf State Analytics is a partner organization of Fair Observer.]

    The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More

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    Are We Ready to Drop the Term “Islamist” in Reference to Terrorism?

    On July 20, The Times released a report indicating that UK police held a forum to explore a request to change the terminology surrounding terror attacks now commonly defined as “Islamist.” The discussion, which included the head of Counter Terrorism Policing, Assistant Commissioner Neil Basu, and some 70 individuals with personal or professional experiences with terrorism, came as a result of the National Association of Muslim Police’s (NAMP) initial request for the abandonment of terms such as “Islamist” and “jihadi” on the grounds that they adversely impact public perceptions of the Muslim community.

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    Proposed alternatives to present terminology include “faith-claimed terrorism,” “adherents of Osama bin Laden’s ideology,” “terrorists abusing religious motivations” and “irhabi” — an Arabic term common in the Middle East to reference terrorists. The mere suggestion of a change has since sparked passionate debates online, which reveal a great deal about public perceptions of terrorism and how it is policed in the UK.

    Finding the Right Words

    As the initial report stated, according to the NAMP, the existing lexicon has contributed to Islamophobia, itself on the rise in recent years. Among the reported comments was one that noted how far-right terrorist Anders Breivik, whose 2011 attacks in Norway killed nearly 80 people, mostly children, and others have invoked Christian imagery relating to the Crusades, yet their attacks are not identified as “Christianist.” Presently, counterterrorism experts employ the terms “Islamist extremism,” “extreme right-wing” and “Northern Ireland-related” when discussing terrorist ideology.

    News reports included lines such as “The police emphasized to The Times that the reform was not certain to go ahead,” and Chief Superintendent Nik Adams also stated that “We have no plans to change the terminology we use at present but welcomed the debate and contributions.” Yet within hours of the article going to print, news outlets around the world have covered the story, opinion pieces have been printed, and thousands of comments have been posted online arguing about the implications of a name change. Notably, many of the reasons against any alterations evidence troubling narratives circulating in society.

    One of the most frequent points employed by critics of the proposal resides in the belief that “Islamist terrorism” and “jihadism” are the most fitting terms because they recognize the centrality of Islam to these group’s ideologies and motivations. A significant portion of comments agreed with the assessment that the current vocabulary may prove harmful to their Muslim neighbors and colleagues. Nevertheless, they claimed that, as terrorists justified their actions in relation to Islam, the description of their actions should be identified as such. Also, worryingly, in many instances, such arguments spiraled out to present Islam as an inherently or even uniquely violent religion. Some writers posted snippets of Islamic texts that appear to reference the use of terror or how to treat non-Muslims. Others responded to the news by arguing that Islam and democracy or its values are mutually exclusive.

    Emblematic of others, one advised that the UK should establish “an enquiry into why so many Muslims become radical; terrorists; grooming gangs etc. The scriptures/teachings must be challenged, not terminology watered down.” Meanwhile, comments such as “As far as I’m aware, the Jews don’t have a section that advocates genocide of unbelievers. Neither do Christians, or Sikhs or the Hindus. Neither do the atheists. This is a uniquely Islamic problem” and “What other religion does this? Genuinely…which?” can be found repeated across the internet.

    In particular, many commenters took issue with the National Association of Muslim Police’s observation about the double standard at play in failures to identify certain far-right terror attacks as linked to Christianity. Exemplifying arguments found repeatedly across various platforms, one widely-liked tweet argued that “We don’t talk about ‘Christianist’ terror because there’s no such Christian movement.” This narrative defies reality. As noted by some online, the Troubles in Northern Ireland had a clear sectarian Christian element, Catholic identity played a fundamental role in the Spanish Falangist movement, and the attacks on abortion clinics and providers by groups such as the Army of God were motivated by a particular view of Christianity. These are just the tip of the iceberg.

    Christian Identity

    The Christian identity movement has been in operation for upward of a century in the United Kingdom and around the world. Its vitriolic anti-Semitism and racism are rooted in an alternative interpretation of Biblical stories. In the United States, the iconic cross-burning of the Ku Klux Klan has served merely as a symbol of the organization’s long history of a particular racist Protestant theology, and the knights of the Ku Klux Klan’s party envisions the establishment of a “White Christian government.” Other groups known to have engaged or encouraged violence in relation to a hybrid Christian, racist ideology include White Aryan Resistance, Aryan Nations, The Order and the National Alliance.

    Bible passages were cited as justification by the suspected perpetrators of both the Tree of Life and Poway synagogue shootings. Meanwhile, Anders Breivik’s manifesto shows his ideology to have been anchored in his interpretation of Christian beliefs. He viewed himself as part of a crusade against the multiculturalism he viewed to be destroying Christian European culture. Brenton Tarrant, whose two attacks in Christchurch killed more than 50 people last year, likewise published a manifesto with references to his as a crusade and citing quotations from Pope Urban II, who is widely considered to have orchestrated the First Crusade. One of the most famous neo-Nazi authors, James Mason — who has been of significant influence to extremist organization Atomwaffen Division — wrote a book linking Adolf Hitler’s “Mein Kampf” to the Bible.

    The reality is that each of these groups uses or has used Christian symbols and religious writings to justify their violence and racist aspirations. They have also done so while claiming to be the true expression of Christianity. Literally hundreds of people have died, and many others been injured, at the hands of those claiming that they were acting in the name of Christian values.

    While debates may and can be had about the fact that certain terrorist organizations do identify with terms such as “jihad” or self-identify as “jihadis,” and that, thereby, counterterrorism’s use of the term is merely mirroring terms on the ground, it is important not to claim that Christianity has no links to extremism and terrorism. This leaves aside arguments about the lack of violence perpetrated in the name of other religions, of which there are also ample examples.

    PC Culture

    The other potential worrying element to the critical narratives surrounding the proposal are those about why such a discussion happened. Hundreds of users have cited it as evidence that the UK has fallen victim to politically correct, or PC, culture. Charles Moore’s Telegraph opinion piece, for instance, implies this, linking Basu’s participation in this terminology discussion with his previous comments about media’s role in radicalization or about Boris Johnson’s comments likening women in niqabs to letterboxes. “You might think Mr Basu would eschew political or media disputations,” Moore observes. “Not so,” he goes on, before concluding that the name should not change and that “AC Basu should forget this elderly argument and get back to proper work.”

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    Others take this to a greater extreme, viewing the news as a sign that the UK is now in the hands, or at the mercy, of dangerous ethnic and religious minorities, or that those in charge of counterterrorism policing are weak-willed, apathetic or even side with the terrorists. References to George Orwell’s “1984” abound.

    “The police are now part of the Islamist problem,” one user wrote. “They have been extensively ‘Common Purposed’ and are riddled with fifth columnists.” Another asked: “Who is representing the majority white population of the UK? The majority is the least needy; the country revolves around minorities.” Frequently, Basu and other senior law enforcement officers, as well as politicians, are urged to quit or are called out by name as being unfit for service based on accusations that this discussion signals their pandering to the Muslim population.

    At times, these accusations amount to declarations that a change to the terminology would make the UK less safe. Many claim that this discussion could be linked to the UK’s “grooming gangs.” As one user posited, this mentality was “the same sort of PC mindset that let child abuse rings thrive in this country.” While not often fleshed out, the apparent logic relies on the idea that a police force, unwilling to specifically name the nature of a terrorist’s ideology for fear of perceived discrimination, would also be less capable of policing and preventing crime.

    Debates about the use of terms such as “jihad,” “Islamic” and “Islamist” are not new. Since at least the inception of the war on terror, law enforcement officers, scholars, media and community advocates have clashed over the best terminology to employ when discussing terrorism. As only one more moment in this ongoing dialogue, UK law enforcement’s discussion this summer is not yet set to change anything, and even if law enforcement changed its classification, this would by no means ensure a change in media reporting or popular vernacular.

    Yet thousands of people took to the internet to express their opinions, and that fact must be viewed as significant. In particular, the rush to criticize the police for even entertaining such an idea, as well as the commonality in the rhetoric used to defend existing terms, is illuminating. They point to implicit (or potentially willful) blindness about who perpetrates terrorism in the name of religion, outright racism and Islamophobia, and genuine distrust of major government institutions. These reactions, in fact, implicitly reinforce the argument made by the National Association of Muslim Police that vocabulary does make a difference.

    *[The Centre for Analysis of the Radical Right is a partner institution of Fair Observer.]

    The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More

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    Iraq Has a Unique Opportunity to Limit Iranian Influence

    The appointment of the new Iraqi prime minister, Mustafa al-Kadhimi, could have significant implications for the country’s relations with the Islamic Republic of Iran, which has heavily meddled in Iraq’s affairs post-2003. Kadhimi was serving as the director of the Iraqi National Intelligence Service when President Barham Salih appointed him to the post of prime […] More

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    Iraq Faces Insecurity Alone

    In late March, the US-led coalition, operating under the auspices of Operation Inherent Resolve, announced that it was relocating most of its personnel and equipment out of Iraq. By early April, the coalition already completed the transfer of four major bases hosting US-led troops back to Iraqi security forces. What Departing From Iraq Would Mean […] More

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    Will the US-Taliban Deal Bring Peace to Afghanistan?

    After a week-long reduction in violence to test the Taliban’s ability to control their fighters on the ground in Afghanistan, the US and the Taliban signed their long-awaited peace agreement on February 29 in Qatar’s capital, Doha. The deal, officially titled the Agreement for Bringing Peace to Afghanistan, was signed by the US envoy, Zalmay […] More

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    The Gray Lady and Withdrawing US Troops From Afghanistan

    The New York Times editorial board weighs in with its ethical take on the news of the agreement with Taliban leaders to end the US military presence in Afghanistan. The newspaper’s editorial describes the peace deal as “a ticket out of Afghanistan for American troops who’ve been there far too long.”  If the title wasn’t […] More

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    Made in Britain: Understanding the Realities of Radicalization

    Sudesh Amman, a first-generation Sri Lankan Muslim, was shot dead on the streets of south London by undercover police officers on February 2. Released less than two months after serving half his sentence, Amman attacked three people with a knife he had purchased moments earlier. Questions are now being asked about what caused this event […] More

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    Is Afghanistan Ready to Negotiate With the Taliban?

    After more than a year of negotiations between US and Taliban representatives in Qatar, talks have now reached a critical point. The two sides are reportedly close to signing an agreement that will pave the way for intra-Afghan dialogue and the withdrawal of US forces from Afghanistan. However, it is not yet clear who will […] More