An amazing and controversial book called “Understanding Terror Networks” was published in 2004 by Marc Sageman, a forensic psychiatrist and counter-terrorism specialist. He presented some novel ideas about the nature of terrorism, claiming that modern terror networks are organized more like computer networks than corporations. In his view, terrorists today rarely follow “top-down” directives by the likes of “CEO” Osama bin Ladin but, rather, behave as individuals or loosely formed “groups of guys” that eventually commit what Sageman calls “leaderless terrorism.”

What is fascinating about Sageman’s book is the methodology that he employed to reach his surprising conclusions. He compiled statistics on 172 captured or killed jihadists and showed that about three-quarters were solidly upper or middle class. Most of them were not brainwashed in madrassas as young children but, rather, joined the jihad well past adolescence, when they could think for themselves. More than 60 percent had some college education; they largely were devoid of any mental illness and, as a group, had very little emotional trauma in their lives.

An astounding 78 percent of these terrorists joined the jihad while living overseas, when they tended to be particularly lonely and emotionally alienated. Joining the jihad followed a three-stage process. The first stage was the most critical, and was social in nature. In this stage, the future terrorist found friendship and kinship through “mutual emotional and social support, development of a common identity and encouragement to adopt a new faith.” Next, their beliefs were intensified, eventually leading to an acceptance of jihadist ideology. Finally, they gained formal acceptance through the encounter of a “link” to the jihad, often through the Internet.

When reviewing the details of Anwar al Awlaki’s “44 ways to support jihad,” it becomes clear that Sageman’s arguments cast this work in a fresh and frightening light. Fully 23 of the 44 ways cited by al Awlaki involve social, emotional, physical and philanthropic support of the society within which the future jihadist lives. Another nine ways stress motivation, education and indoctrination. Thus 32 of the 44 ways to support jihad directly address Sageman’s most critical first stage of the radicalization process, when the disillusioned Muslim youth first is bonded to the jihad through a supportive social network. Clearly, Al Awlaki understands that the way to spread jihad is through the nurturing of potential warriors from within a radicalized Muslim community.

This story really should worry our Muslim neighbors. Like all Americans, they, too, will suffer from any terrorist attacks that hit our soil. However, unlike other Americans, the fabric of their close-knit community actively is being targeted by nefarious elements that want to spread Salafi jihad. These elements are trying their best to exploit disenfranchised Muslim youths and young men through tried-and- true methodologies. As the Fort Hood tragedy shows, their efforts are all too effective.

As Sageman pointed out convincingly, the tougher life is for these youths, the easier it is for them to be attracted to radical ideologies. When young people are alienated, underemployed and discriminated against, they feel a sense of grievance and humiliation. They respond by seeking a cause that gives them “emotional relief, social community, spiritual comfort and cause for self sacrifice.” For the case where these youths are first- or second-generation Muslims, the allure of jihad can be irresistible.

So, what can be done to help reduce this risk of radicalization? I think it’s obvious. Young American Muslims need to be engaged by non-Muslims in a way that is less paranoid, less hostile and much more accepting. They need to feel that they are liked and valued by their fellow Americans to such an extent that a kindred spirit pulls them in the right direction. The juggling of ethnic and national identity is something that Jewish Americans have experienced in one form or other for generations.

Is there a supportive role for Houston’s Jewish community here? Maybe. It needs some thought and discussion.

 

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