This thesis examines intelligence strategies that law enforcement officials may use to combat transnational Islamic terrorism in the United States. Many of the concepts discussed in this thesis come from U.S. Intelligence Community approaches. Others are familiar to both intelligence and law enforcement professionals. The thesis focuses on Islamic terrorism, most notably promoted and conducted by al-Qa[alpha]eda, though a number of the techniques can apply to other terrorist threats. The religious foundations of Islamic terrorism and the milieu in which it flourishes provides both a strategic and tactical backdrop for what has been cast as a global jihadâ a violent, worldwide religious campaign with political objectives. The unique ethnic and religious characteristics also present specific challenges for law enforcement intelligence operations, most notably in collecting human intelligence. Processing collected threat intelligence and developing defensive plans require a broad, multi-layered strategy to be successful in meeting the challenges posed by a geographically pervasive terrorist threat. As this thesis argues, local jurisdictions must work in tandem with national-level organs to create an effective system that will identify and prevent potential terrorist operations in the United States.

There have been many deadly terrorist attacks which have taken place in the 21st Century. At the turn of the century the world was transfixed as two planes were hijacked and flown into the ‘Twin Towers.’ Many recent attacks have been carried out by Islamic Fundamentalist groups. In 2015, Boko Haram, the Taliban, Daesh and Al-Qaeda were responsible for 74% of all terrorist attacks which took place across the globe. It is widely recognised that aid is used to promote donor interests in areas such as curbing terrorism. This thesis is focused on identifying whether terrorist attacks which have been carried out by Islamic Fundamentalist groups has increased the amount of aid to Muslim countries. The research identifies that in the earliest parts of the 21st century Iraq and Afghanistan received large proportions of aid due to the ‘War on Terror.’ From 2010 onwards this trend shifts and other countries that have large Muslim populations have increasingly received vast proportions of aid. This trend has been attributed to the changing context and concerns such as the War in Syria and the migration crisis. The research also looks at whether isolated terrorist incidents influence aid allocations. I have examined trends related to UK aid before and after the 7/7 bombings. The evidence shows that countries which are defined by the US Department of State as ‘state sponsors of terrorism’ and ‘terrorist safe havens’ have received more aid after the 9/11 hijackings and then after the 7/7 bombings.

The EU has experienced several terrorist attacks by Islamic fundamentalists since 2004 on its territory. Terrorism is threatening the fundamental rights that EU is based upon and has become not only a question of security but also a question of internal and external border security. This study seeks to examine the measures taken to fight terrorism by the EU and to see how terrorism has affected the security-, foreign-, and defence policies. The study is a theory consuming qualitative case study with both a descriptive and explanatory approach. The theoretical framework that the study is based on are theories about normative power, soft power and hard power but also the discussion about the external and internal security problem. The EU have taken several measures and policies in the fight against terrorism. The measures and policies are all influenced by the three theories in some way. The result of the study shows that EU has went from using only soft instruments and normative ways in the fight against terrorism towards harder instruments even if they still are using soft instruments in a harder way.

<p>The Senses of Fundamentalism: A Material History of Sensing Bodies in Early Twentieth-Century American Fundamentalism offers a new historical narrative about the rise of fundamentalism. I argue that sensing bodies laid the foundation of fundamentalism. New kinds of Christian sensory practices around the turn of the twentieth century established the shared frames of reference that allowed a broad fundamentalist coalition to emerge. Fundamentalists felt their faith in their guts. </p><p>Each chapter of this work explores the role of one of the senses in fundamentalist life: sight, hearing, touch, and the spiritual senses. Using visual and material evidence, I explore how fundamentalists trained their eyes to see truth from dispensationalist charts, how they taught their ears to hear the voice of God on radios and phonograph records, how they regulated and controlled contact between gendered bodies through clothing, and how they honed their bodies to sense spiritual presences. </p><p>Using the methods of visual and material culture studies of religion, I examine the how specific sensory practices structured the everyday realities of fundamentalist life. I examine the specifics of how sensation operated in fundamentalist religious practice. Current studies of fundamentalism tend to treat the movement as primarily concerned with intellectual matters. My material and visual history of fundamentalism intervenes in the historiography to show that efforts to describe fundamentalism as an intellectual movement have excluded important bodies of data. By studying ideas and doctrines, scholars have too long presumed that fundamentalists forbade material forms of religious devotion or disregarded bodies altogether. My work materializes the study of early fundamentalism, exploring how material objects and sensory practices undergird traditional concepts like “belief,” “theology,” or “literalism.” This project recovers sensing bodies as the cornerstone of fundamentalism.</p> / Dissertation

Conservatism in America declined during the 1930's, then in the post-war years began to revive in what has been termed a "wonder"l and the most surprising development of the post-war period. Yet an even more surprising development has been the re-emergence of an important American phenomenon within conservatism: the far right.3 Far right activities gained national attention during the McCarthy era, and again in 1960 as a result of the controversy over the Air Reserve Center Training Manual, the San Francisco student riots against the House Un-American Activities Committee (HUAC), the possibility of a young liberal Roman Catholic's becoming president of the United States, and the alarm that President Eisenhower would soon retire from public life.

,, What is despicable on terrorists is not so much their extremism as intolerance and disregard for others. " Robert Francis Kennedy In my opinion this quote best reflects the core of terrorism, which is based on extremism and its supporters that are trying to achieve their goals by using all possible and for us often impossible instruments. The purpose of this work is to explain terrorism and terrorists in the terms of their behavior and actions and try to reveal the true motives and mindset of advocates the terrorist acts and attempt to find the exemplary and decisive punishment which could potentially have an impact on their future actions. I decided to investigate this issue after seeing several events connected with the terrorist organization, Islamic State, whose horrific crimes shocked the world such as the murder of US journalist James Foley, attacks in several locations in Paris and the proclamation of Caliphate on the territory of Syria and Iraq. In the following chapters I will endeavor to outline the terrorism in terms of its definition, typology and specific types of groups. Furthermore, I will explain ways of terrorists' thinking and contemplation and their motives for terrorist acts. Finally, I will attempt to describe the entrance to a terrorist organization and the process of...

This study examined the associations between personality, identity, and protestant fundamentalism (subscales included inerrancy, evangelism, premillennialism, and separatism). 440 college students between the ages of 18 and 29 participated in the study, and self-identified as protestant. A step-wise regression revealed the following findings. Neuroticism was negatively associated with inerrancy, evangelism, and separatism; extroversion was negatively related to separatism; and agreeableness was positively related to inerrancy, evangelisms, and premillennialism. Exploration in depth was positively associated with evangelism, premillennialism, and separatism; identification with commitment was positively related with separatism; and rumination was positively associated with premillennialism, and separatism.

Thesis advisor: Paul T. Christensen / The terms “jihad” and “Islamic fundamentalism” appear to dominate world news today. After the September 11th terrorist attacks, people began to wonder if the world of Islam and the world of the West were diametrically opposed and thus doomed to collide. In this thesis I study the work of Samuel Huntington, the leading theorist on the clash between Islam and the West, and his critics. Through case studies of Algeria, Indonesia and Lebanon, all predominantly Muslim countries, I argue that there is not a fundamental clash between these cultures. The conflict that is occurring today is a result of factors such as US foreign policy decisions, and not an existential culture clash. / Thesis (BA) — Boston College, 2004. / Submitted to: Boston College. College of Arts and Sciences. / Discipline: Political Science. / Discipline: College Honors Program.

A violência sectária e os discursos fanáticos de intolerância e de ódio propalados por fundamentalistas de variadas religiões representam graves dilemas para as modernas democracias em todo o mundo. Ao insistirem na defesa obstinada de suas verdades contra princípios e instituições seculares, os fundamentalismos não poupam esforços para impingirem suas práticas e valores particulares ao resto do mundo. Além disso, a recusa de tais grupos em se abrirem para o diálogo e para a negociação pacífica com os nãofundamentalistas deixa poucas opções para o enfrentamento deste problema, sendo que o emprego da violência vem historicamente se mostrando como uma alternativa catastrófica, pois, ao contrário de eliminar ou atenuar a fúria destruidora dos fundamentalistas, a agressividade acaba alimentando a disposição para o martírio entre esses fanáticos, o que intensifica ainda mais o problema. Entretanto, na medida em que reconhecem que o fim da modernidade trouxe o abandono dos valores e das verdades religiosas tradicionais de outrora, os discursos fundamentalistas parecem dialogar diretamente com as reflexões filosóficas de Friedrich Nietzsche, em particular no que tange ao diagnóstico formulado pelo filósofo acerca de um fenômeno global de desvalorização dos cânones tradicionais de verdade e de valor ambos os quais foram herdados do pensamento socrático-platônico-cristão. Agrupadas em torno do termo niilismo, tais reflexões se constituem num tópico de importância basilar na obra deste filósofo alemão, fazendo-se presentes em seus escritos desde cerca de 1880 até seus últimos trabalhos. Para além de simplesmente constatar a existência de um fenômeno que já se fazia visível desde meados da segunda metade do século XIX, Nietzsche também reflete sobre as consequências fisiopsicológicas da derrocada deste conjunto de princípios éticos, políticos, metafísicos e epistemológicos que até então representava a principal fonte de apoio, de certeza e de segurança para a civilização ocidental. A insegurança, o temor e a desorientação ante o niilismo seriam, no entender do filósofo, o resultado de uma profunda perturbação psíquica e pulsional perante o esfacelamento dos alicerces que antes garantiam a verdade e a segurança para o mundo, a qual, por sua vez, decorreria diretamente do fato de que a maior parte da humanidade veio sendo deliberadamente educada para vincular o sentido da existência a algo situado fora da própria vida. À luz de tais reflexões, esta pesquisa tem por objetivo desenvolver uma hipótese interpretativa que parte da perspectiva inaugurada pelas reflexões de Friedrich Nietzsche sobre o niilismo com vistas a esclarecer como e se seria possível compreender a emergência de diferentes modalidades de fundamentalismos religiosos ao longo do século XX como formas de reação contra o aprofundamento da crise de valores pela qual passa o Ocidente. / Sectarian violence and the fanatical discourses of intolerance and hatred propagated by fundamentalists of various religions represent serious dilemmas for modern democracies around the world. By insisting on the obstinate defense of their truths against secular principles and institutions, fundamentalisms spare no efforts in order to impose their particular practices and values to the rest of the world. Moreover, the refusal of such groups to open themselves to dialogue and peaceful negotiation with non-fundamentalists leaves few options for addressing this problem, and the use of violence has historically proved to be a catastrophic alternative because, instead of eliminating or mitigating the destructive fury of fundamentalists, aggression ends up strengthening the willingness for martyrdom among these fanatics, which further intensifies the problem. However, insofar as they recognize that the end of modernity brought the abandonment of the traditional values and religious truths of old, fundamentalist discourses seem to talk directly with the philosophical reflections of Friedrich Nietzsche, particularly in relation to the diagnosis formulated by the philosopher about a global phenomenon of devaluation of the traditional canons of truth and value, both of which were inherited from the Socratic-platonic-Christian thought. Gathered around the term nihilism, such reflections are a topic of fundamental importance in the work of this German philosopher, being present in his writings from about 1880 to his last works. In addition to simply establish the existence of a phenomenon that was already visible since the middle of the second half of the nineteenth century, Nietzsche also reflects upon the physiopsychological consequences of the collapse of this set of ethical, political, metaphysical and epistemological principles that hitherto represented the main source of support, of certainty and security to the Western civilization. Insecurity, fear and disorientation towards nihilism would be, according to the philosopher, the result of a deep psychic and instinctual disturbance towards the disintegration of the foundations that once guaranteed the truth and security for the world, which in turn, would result directly from the fact that most of humanity has come to be deliberately educated to link the meaning of existence to something outside of life itself. In light of these considerations, this research aims to develop an interpretive hypothesis that starts from the perspective opened up by the reflections of Friedrich Nietzsche about nihilism in order to clarify how and if it would be possible to understand the emergence of different modalities of religious fundamentalisms throughout the twentieth century as forms of reaction against the deepening of the crisis of values through which passes the West.

Submitted by SBI Biblioteca Digital (sbi.bibliotecadigital@puc-campinas.edu.br) on 2017-06-28T13:20:21Z No. of bitstreams: 1 EDUARDO VAGNER SANTOS SIM?ES.pdf: 1060941 bytes, checksum: ede4642d189ecc1b55282336c6853d25 (MD5) / Made available in DSpace on 2017-06-28T13:20:21Z (GMT). No. of bitstreams: 1 EDUARDO VAGNER SANTOS SIM?ES.pdf: 1060941 bytes, checksum: ede4642d189ecc1b55282336c6853d25 (MD5) Previous issue date: 2016-12-16 / The present research deals with the problematic of Latin American evangelical identity built from its historical issues in the second half of the 20th century. First, it shows the difficulties of the theme such as the semantic issue related to the term evangelical and the transdenominationality concerning the charismatic ways of living the Christian faith. It also briefly overviews the academic studies about protestantism and evangelicalism in which it fits. Then, it presents ways of dealing with the specific problematic of this research. In a second moment, this research faces the question regarding the political and religious field where Latin American evangelicalism develops its identity, presenting its major formative characters: Catholicism, ecumenism and fundamentalism. Last, it makes a discursive analysis of the final documents of the most important Latin American evangelical congresses, conferences, and the Lausanne Congress (1974). So Evangelicalism is seen like a historical product in close connection with the political, social and religious context of the studied decades. It is both fruit of fundamentalism, from which it develops its antiecumenism, as of the ecumenism, from which it inherits questions about the missiological praxis. / A presente pesquisa lida com a problem?tica da forma??o da identidade evangelical latino-americana a partir de seus contingentes hist?ricos na segunda metade do s?culo XX. Primeiro, exp?e as dificuldades relativas ao tema, tais como o problema sem?ntico ligado ? palavra evang?lico e a transdenominacionalidade ligada ?s formas carism?ticas de viv?ncia da f? crist?. Tamb?m faz um breve retrospecto do estudo acad?mico do protestantismo e do evangelicalismo no qual esta se insere. Ent?o apresenta caminhos para se tratar da problem?tica espec?fica desta pesquisa. Num segundo momento, trabalha com a quest?o do campo pol?tico-religioso no qual o evangelicalismo latino-americano desenvolve sua identidade, apresentando seus principais agentes informativos: o catolicismo, ecumenismo e fundamentalismo. Por fim, faz uma an?lise discursiva dos documentos finais dos principais congressos e confer?ncias evang?licas latino-americanas e do Congresso de Lausanne (1974). Assim, o Evangelicalismo ? visto como um produto hist?rico em ?ntima rela??o com o contexto pol?tico, social e religioso das d?cadas estudadas. ? fruto tanto fundamentalismo de onde desenvolve seu anti-ecumenismo, quando do ecumenismo do qual herda alguns questionamentos quanto ? pr?tica missiol?gica.