The diploma thesis is focused on the issue of radicalization of young people, who join terrorist organizations inspired by the ideology of Salafi Jihadism. Terrorist groups are one of the greatest global threats of the 21st century, and the recruitment of new fighters is their basic factor of success and growth. Therefore, the aim of the thesis is to compare the methods and techniques of recruitment used by Salafi Jihadist groups and to identify successful strategies of terrorist groups, leading to the radicalization of certain populations. The work deals with two concrete terrorist groups - the "Islamic State" and Al-Qaeda, because these groups operate globally, have sympathizers around the world, and attract different people to join them. The basis of the research is an application of different radicalization models that have been developed up to now on the observed methods and strategies of terrorist recruiters. The result of this research is a revealing of the most used methods of recruitment, the reasons of successful recruitment cases and a summarizing of the qualities of potential recruits and the factors facilitating radicalization of these persons.

The thesis deals with terrorism and its development as a social phenomenon since 1970s. It has argued that terrorism has undergone a process of radicalization and globalization, particularly as a result of the changed international situation and proliferation of modern technology. Nationalistic terrorism has been replaced with a global form of terrorism. In a similar vein, revolutionist ideologies, typical for terrorist groups of 1970s and 1980s, has given a way to radical interpretations of religions, namely Islamism, which has received substantial popularity as a result of prevailing grievances of the Muslim world. Even though there is no clear distinction between the old and the new form of terrorism, the two social phenomena differ to an important extent. During the second half of 20th century leftist terrorist groups dominated the scene with their fight for a regime change and battle against capitalism as well as imperialism. The organization of the groups took the form of hierarchy and had only limited number of members. At the beginning of the new millennium, the situation changed dramatically with the proliferation of Islamic groups, including the global terrorist group al-Qaeda. The groups work without a formal power structure and are able to hit targets anywhere in the world, as the...

American relations with Pakistan went through various ups and downs from being allied during the Cold war to imposing sanctions in last decade of the twentieth century. After 9/11 attack on World Trade Center and Pentagon Pakistan quickly joined the United States in the War on Terror. In my thesis I analyze positions and influence of Pakistan during invasion to Afghanistan. and seven next years of the Operation Enduging Freedom during George W. Bush administration. At first I concentrate on historical experience of Pakistan and development in the area before american invasion to Afghanistan. I also surveying terrorist movements on Pakistani soil, which are important for later development and are connected to Pakistani secret service ISI. ISI tried some years after 2001 to maintain friendly relations with Taliban and other terrorist groups along Afghan - Pakistan border, but terrorists, basically anti-system movements, wanted to establish in Pakistan and Afghanistan states constituted as Islamic emirates. President Musharraf under pressure of forthcoming events and the United States understood that supporting Taliban is no longer sustainable policy and decided to act against terrorist groups home in Pakistan. This move however triggered suicide bombings and massive uprising which hit in 2006/2007...

The objective of the master thesis is to evaluate the factors that have influenced the operational capability of al-Qaeda. In order to determine current operational capacity of al-Qaeda, the analysis is divided into three time periods and on the basis of external and internal factors affecting the changes in the structure and thus the functioning of the group, then the network, we have achieved results that we can consider as a basis for assessment of its ability to act today. Analysis of the structure of the al-Qaeda by network analysis based on the theory derived from the article of Ronald Diebert and Janice Stein entitled "Hacking Networks of Terror" is in the thesis considered to be a basis for understanding of the functioning of the network structure as well as its impact on the internal functioning of the network compared with hierarchically organized structure characteristic for the period before the terrorist attacks of 11 September 2001. The other two periods analyzed in the work are: the period after the invasions of Afghanistan and Iraq, their impacts and the third period is the period after 2011, when bin Laden, leader of al-Qaeda was killed, the revolutions of Arab Spring took place and the long-term impact of the war on terror will be included in the analysis as well. Analysis of...

This diploma thesis focuses on the legitimization methods in case of George W. Bush's war on terror and Osama bin Laden's terrorist attacks. It takes into consideration the time period from the 9th of September 2001 (the date of the terrorist attacks in New York and Washington D.C.) until the 20th of March 2003 (the beginning of the USA's invasion in Iraq). Using the discourse analysis methodology, the thesis presents the different legitimization approaches, which were used frequently, or not at all. The analysis itself is based on a database of the official statements of the two leaders or their close fellows. The interpretation of these approaches and the analysis of the societal, political, cultural or religious context, highlight the common and different features of these two cases. The aim of this thesis is to argue that despite very different political roles George W. Bush and Osama bin Laden played, their legitimization approaches were, in fact, very similar.

No description available.

In early 2001, as I began exploring the role of religion in conflict, I came across a declaration by a then little-known leader, Osama bin Laden, and his fellows. That declaration was of the World Islamic Front for Jihad Against Jews and Crusaders.1 Many analysts now see it as one of the founding documents of al Qaeda, the amorphous terrorist umbrella group. The purpose of the declaration was to issue a fatwa that, because United States troops were stationed in the holy Arabian peninsula and threatened Muslims, particularly in Iraq, it was every Muslim¿s duty ¿to kill the Americans and their allies ¿ civilians and military ¿ ... in any country in which it is possible to do it.¿ Of course, the first thing that struck me, as an American, was that here was a group that wished to kill me solely because of my birthplace. They did not seem to care that I might not support specific actions of my government, even if I supported that government generally. Nor was there any discussion of whether methods other than violence might be more useful in persuading my fellow citizens as to the justice of their cause. I wondered, as a student of peace studies, what I could do in the face of such seemingly implacable hatred. The second thing that struck me about the declaration was its language. I noticed, in particular, a certain flourish that one does not often find in political analysis. The image that ¿nations are attacking Muslims like people fighting over a plate of food¿ has always stayed in my mind because the simple image has such rhetorical power. I also noticed, in accordance with my research interests, the use of religious teachings as a justification for violence. Yet poetic rhetoric and religious dogma were not the only contents of that declaration. Bin Laden and his fellows made coherent political points. They cited as 1 bin Laden, Osama; al-Zawahiri, Ayman; Taha, Abu-Yasir Rifa¿i Ahmad; Hamzah, Mir; Rahman, Fazlul, 1998, ¿Nass Bayan al-Jabhah al-Islamiyah al-Alamiyah li-Jihad al-Yahud wa-al-Salibiyin¿ (¿Declaraton of the World Islamic Front for Jihad Against Jews and Crusaders¿), al-Quds al-Arabi (UK) 9(2732), 23 Feb.: 3, <data.alquds.co.uk/Alquds/1998/02Feb/23%2520Feb% 2520Mon/QudsPage03.pdf>. Cornell University Library hosts an English translation and a photocopy of the original at <www.library.cornell.edu/colldev/mideast/wif.htm> and <./fatw2.htm>, respectively (all web addresses as at 27 Jan. 2005). examples of the harm caused by the United States: the post-Gulf War presence of US troops in Saudi Arabia, ¿dictating to its rulers [and] humiliating its people;¿ the continued bombing of Iraq ¿even though all [Saudi] rulers are against their territories being used to that end;¿ and, finally, the way that these actions contributed to the security of Israel by weakening Arab nations. Thus, beneath its religious expression the declaration contained political points with which I could engage. Now, as I categorically oppose the use of violence, I unreservedly reject the conclusion of the fatwa. Moreover, I do not assume that a single statement is evidence of this group¿s true intent. It may very well be the case, as analysts more versed in their politics than I have argued, that al Qaeda¿s real goal is the establishment of an Islamic caliphate. Its affiliation with Afghanistan¿s Taliban certainly supports this argument. In spite of these things, though, their use of political arguments meant they were trying to reach an audience that cared about such things. I could address that audience as well, and try to propose different courses of action that would address the same concerns. Thus, I could step outside of my original framework, in which I envisioned implacable hatred, and argue for nonviolent ways of addressing the issues. Yet the religious idiom of the declaration was also an important factor. Given that the declaration addressed Muslims as Muslims, by only trying to argue political points with them I might alienate people for whom the religious language meant a great deal. Already in my research I had come to the conclusion, drawing on R. Scott Appleby¿s The Ambivalence of the Sacred,2 that the people best placed to show the peaceful potential of a religion are believers in that religion. I am not, however, religious. Thus, this conclusion left me with no recourse in the face of the religious aspects of conflict. I began to wonder what role a nonreligious ¿ or, as I came to think of myself, a secular ¿ person could play in peacemaking when religion is an element of a conflict. Moreover, 2 Appleby, R. Scott, 2000, The Ambivalence of the Sacred: Religion, Violence, and Reconciliation (Lanham, MD: Rowman and Littlefield). I saw that different seculars would have different reactions to bin Laden¿s arguments. Some would reject the message because of the religious medium. Some, like I first did, would perceive the sociopolitical elements but continue to ignore the religious language. Others, as I also briefly did, might consider the religious element but leave out the issue of their own secular nature. Yet no perspective provided a good model for what I, as a secular, might do. Thus, the goal of my thesis became to analyze the various models of secularity, find the most beneficial principles, and construct from these a model for secular best practice. That Osama bin Laden¿s words should catalyze this thesis brings me to two important points. First, this is not a thesis about Islam. If a disproportionate number of the examples that I use throughout the thesis focus on Islam, this should not indicate that Islam deserves special attention concerning conflict and violence. Rather, the focus here is always on secularity and secular responses to religion in situations of conflict. However, particularly after September 11th, the largely secular policy and scholarly establishments of Europe and North America have produced a great deal of material concerning Islam. Thus, while I sought out more diverse sources dealing with secularity, I often used the religion most commented on by secular sources as an exemplar. That leads to the second point, which is that this is not a thesis about terrorism. Given its scope and the place of religion in it, most obvious case study to use in this thesis is the ¿war on terror¿ ¿ which I call such for ease of use, as that is what the Western media generally call it, not because I think it is an adequate designation. I will cover this topic in the final chapter, but because the thesis is about peace and violence in conflict, and not about specific forms of violence, it will not figure elsewhere. Because this thesis is concerned with violence and, specifically, with the promotion of peace, it has an overt prescriptive element. This stems in large part from my Peace Studies background. Peace Studies entails a normative commitment to pursue peaceful situations through nonviolent means. Thus, at several points I actively enjoin readers to take or not take certain types of action because, by my analysis, that is the best way to promote peaceful relationships. More generally, by the title of this thesis, I ask readers to ¿rethink secular and sacred¿ ¿ both what these terms mean, and more importantly how they relate to one another. In particular, this goal leads me to avoid discussing the concept of tolerance. Tolerance is often held to be a virtue by those who seek to promote nonconfrontational religious interaction. However, as many other writers have pointed out, the word ¿tolerance¿ itself stems from physiological and biological studies, where it means the ability to withstand negative factors, such as poisons or drugs.3 Thus I find that its social meaning is essentially negative, denoting forbearance of what one finds repugnant. While in a very limited sense I feel that tolerance is necessary, it is only as a first step to actively engaging with what one might at first find off-putting. By itself, tolerance does not encourage one to rethink one¿s relationship with something, and thus a nonconfrontational situation is not necessarily a peaceful one. As I researched the thesis, although I was aware of academic work concerning tolerance, I found that none of it contributed to my goals. Thus, the thesis took shape in such a way that a treatment of tolerance was unnecessary. As a final note I would like to mention another topic that did not fit into this thesis, which I regard as something of a loss ¿ gender. During my research, I was also aware of work in this field, and, again, the structure of this thesis is such that it was not necessary to mention it explicitly. However, if there is one single issue that cuts across religious and secular groups, as well as the conflicts I analyze, it is the effect of gender roles and issues. Yet the very breadth of the topic put me in a bind ¿ either I could thoroughly treat it and produce a much different thesis, or I could cursorily treat it, perhaps in the chapter on theory and methodology. I chose to do neither, because the first option would have obscured the value that this thesis does have, and the second would have been a paltry treatment of such a weighty topic. However, the theoretical schools I use 3 See, for example, the Oxford English Dictionary, 2nd ed. (1st 1933), Simpson, J.A., and Weiner, E.S.C., co-eds., in. al. (Oxford, UK: Clarendon, 1989), v. 18, pp. 199-200. in this thesis are amenable to a gendered interpretation. This is particularly the case with integral theory, the chief proponent of which, Ken Wilber, has addressed gender issues in a number of his primary works. One can easily discern what I define in this thesis as a strong-open analysis in his analysis of feminisms. He notes both the strength of the radical feminist perspective that champions female distinctiveness as well as the desire of liberal feminists to open social and political spheres traditionally closed to women, and seeks to bring them together.4 Thus, I am confident that this thesis can bolster future research that specifically addresses gender issues as they arise in conflicts with a religious element.

No description available.

International terrorism is a relevant and acute issue to deal with for most states across the globe. The horrors and fear of the 9/11 terrorist attacks in 2001 in New York and Washington left governments with new priorities and challenges to cooperate and coordinate efforts to combat terrorism. Governments in Southeast Asia have been faced with the threat of terrorism for several decades, although it has increased during the last decade. This case study sets out to trace and analyze terrorism in Southeast Asia from a neo-realist perspective. The first research question deals with the fact that the region is being referred to as the “second front” on the war on terror, or as a “terrorist haven”. Further, by using a neo-realist framework, an analysis of the situation and the actions of governments in the region will be provided. Finally, according to neo-realist theory, regional cooperation is only peripheral to the actual struggles of power and balancing that states are involved in. Yet the Association of South East Asian Nations (ASEAN) is arguably an actor in combating terrorism in the region. Therefore, one of the objectives is to analyze these initiatives and to provide reflections for further action.

The Durand Line, the western border between Pakistan and Afghanistan, was delineated in 1893 as the boundary between then British India and Afghanistan. The international community recognizes the Durand line as the Pak-Afghan border since the creation of Pakistan in 1947, but successive Afghan rulers have repudiated its legitimacy. This dispute has caused turbulence in relations between these countries and instigates greater problems with regard to the Pashtun nationalism. The Durand Line has remained porous due to the nature of tribal cultures and the socio-economic compulsions of the people living along the Durand line. The Durand Line was exploited to launch the Afghan Jihad against the Soviets in the 1980s. The GWOT in Afghanistan has once again brought misperceptions regarding alignment, and the porous nature of the Durand Line to the lime light. This thesis demonstrates that existing combat operations against Al-Qaeda and the Taliban and the exploitation of the Durand Line by the U.S.-led coalition forces, had a destabilizing effect on Pakistan, due to the autonomous nature of tribal areas and Pakistan's necessity to extend its authority in tribal areas while supporting the GWOT. This thesis recommends that a clear understanding of the Durand Line as an international border by all concerned states will enhance the coordination of operations at all tiers, and thereby prevent this border from becoming South Asia's next trouble spot.