Tag: religious obscurantism

Addressing the motivations that drive Islamist obscurantists will help defeat them

By Daniel Margrain

Motivation guides behaviors

“The first step to combating Isis is to understand it. We have yet to do so. That failure costs us dear.” (Anthropologist, Scott Atran).

The murder of 85-year-old parish priest, Father Jacques Hamel during morning mass in Saint-Etienne-du-Rouvray,  northwest of Paris, by two adherents to the religious-based cult ISIS was yet another illustration of not only the depravity that this cult represents, but of the failure of domestic and international strategy of governments to deal with them. The lesson from almost a decade and a half of fighting terror with bombs is that the strategy has been an epic failure.

After the mass killings by ISIS in Paris, each subsequent attack on French soil has been marked by familiar-sounding televised addresses of condemnation of the perpetrators by president, Hollande followed by a determination to defeat them militarily. Meanwhile, French foreign policy in the Middle East continues along the same trajectory, presumably based on the premise that only through fighting fire with fire will the war against ISIS be won.

However, it would appear that with the exception of world leaders like Hollande and Britain’s Theresa May, most rational thinking people believe this eventuality to be an unrealistic proposition. ISIS are not like a traditional army and therefore can’t be fought as though they are one. Indeed, it’s the unpredictability and the random nature of their attacks in an era of globalisation which transcend the limitations associated with the traditional armies embedded within the structure of the nation-state, that sets them apart.

Although repeating the same failed foreign policy objectives undertaken by state actors in order to address the threat posed by an international terror network and ‘lone-wolf’ killers may be regarded as a sign of insanity by most, it nevertheless doesn’t appear to deter those who are motivated by the need to satisfy the financial interests of the lobbyists who profit from war.

Although it is widely understood that bombs and drones are counterproductive, it’s perhaps less understood that the establishment appear to want it that way on the basis, it would seem, that terrorist retaliation justifies the further use of bombs and drones. Ken Livingstone was surely correct in his analysis on BBCs Question Time programme last November when he suggested that bombing Raqqa will play into the hands of ISIS from a propaganda perspective enabling them to bolster their number of recruits on the back of it.

Indeed, it is clear that the aim of the religious-based cultists is to provoke an international bombing campaign precisely in order to achieve this objective. The ‘strategy’ of indiscriminate bombing of transnational ‘targets’ as a means of ending the cycle of terrorism and counter-terrorism is a policy of despair. What is needed is a total rethink that involves, in the first instance, a serious attempt at addressing the ideological motivations that drive ISIS as an organisation as well as the reasons why mainly young people are driven into the hands of this murderous cult.

The motivations seem to be varied and complex, embracing historical, theological, psychological and ideological factors. The first of these relates to the injustices meted out to the people of the region by the imperial powers. These injustices primarily originate from a series of secret meetings during World War 1 in London and Paris between the French diplomat, François Georges-Picot and the British politician, Sir Mark Sykes.

During these meetings, straight lines were drawn on a map of the middle east intended to effectively outline the control of land that was to be divided between the two countries. The French were to get Syria, Lebanon and parts of northern Iraq, while the British decided on southern Iraq, Jordan and Palestine. The idea was that instead of giving independence to the Arabs which was promised following the collapse of the Ottoman Empire, the imperial powers would run them on their behalf.

The ensuing chaos has largely stemmed from this agreement. What drives ISIS is their need to fill power vacuums in a post-colonial world in which the artificial imperial borders created by Sykes-Picot are collapsing. Robert Fisk made the astute point that the first video ISIS produced was of a bulldozer destroying the border between Syria and Iraq. The camera panned down to a piece of paper with the words “End of Sykes-Picot” written on it.

The wider “Arab Awakening,” as Fisk puts it, represents a rejection of the history of the region since Sykes-Picot during which time the Arabs have been denied freedom, dignity and justice. According to Fisk, ISIS is a weapon that’s not primarily aimed at the West but at the Shia which the Sunni Gulf States’ want to keep at bay. This explains why the funding for ISIS is principally coming from the Sunni states’ of Saudi Arabia and Qatar.

The possibility of closer U.S-Iranian ties in the future will likely result in pressure being put on these states’ to ‘switch off’ their funding to ISIS which Fisk claims was one of the main topics of discussion at the Geneva nuclear talks between the two countries. A couple of months ago, the goal of ISIS was to maintain the Caliphate, but they now realize that this objective is in jeopardy. Consequently they are attempting to re-organise. This involves them reverting back to a guerilla-style organisational structure. The purpose of directly commanded attacks, is to prove to their followers throughout the world that despite the set-backs described, they still remain a strong fighting force.

French-American anthropologist, Scott Atran, widens the net further by suggesting that the young are motivated more by excitement and a sense of belonging than theology or political ideology:

“When you look at young people like the ones who grew up to blow up trains in Madrid in 2004, carried out the slaughter on the London underground in 2005, hoped to blast airliners out of the sky en route to the United States in 2006 and 2009, and journeyed far to die killing infidels in Iraq, Afghanistan, Pakistan, Yemen or Somalia; when you look at whom they idolize, how they organize, what bonds them and what drives them; then you see that what inspires the most lethal terrorists in the world today is not so much the Koran or religious teachings as a thrilling cause and call to action that promises glory and esteem in the eyes of friends, and through friends, eternal respect and remembrance in the wider world that they will never live to enjoy…. Jihad is an egalitarian, equal-opportunity employer: …fraternal, fast-breaking, thrilling, glorious, and cool.”

Atran posits that the appeal of ISIS seems to be their offering of a Utopian society and the sense of belonging and empowerment that the religious obscurantists claim is lacking in Western society. The narrative is a future of peace and harmony, at least, under their interpretation, but with the recognition that brutality is also needed to get there.

The underlying aspect of this Utopianism is the retreat from the kind of unconditional freedom where many young people feel pressured into certain social actions, towards a different kind of freedom free from ambiguity and ambivalence that, for those concerned, enhances a form of creativity that restraint helps nurture. ISIS exploits this dichotomy by outlining a way towards significance in a society that treats the alienated as insignificant.

Maajid Nawaz depicts ISIS as akin to a brand that in order to be defeated needs to be discredited as part of a long-term strategy. This involves the creation of alternative narratives and the engendering of alternative forms of belonging and identity. Nawaz argues that the mission statement, as part of a generational struggle, has to be that the kind of obscurantist ideology that ISIS adhere to, is made as un-appealing as Stalinism or Hitler fascism is today. “We’ve got to be careful that we don’t become fixated about destroying the organization itself as part of a long-term strategy, but rather to focus on destroying the ISIS brand”, he says.

Irrespective of whether the discourse emanates from either the left or the right of the political spectrum, Nawaz argues that it needs to be more nuanced than has hitherto been the case:

“We seem to focus too much on binary approaches which on the one hand suggest that no problem exist within Islam [the perspective of many within the political left], or on the other, where all Muslims are perceived as the problem [the perspective of the far-right]. I would argue that to address the root problem we need to find a pathway between sensationalism and denialism.”

This approach will surely need to be run alongside a recognition by Western governments that their foreign policy strategies are not working. Instead of spending billions on ineffectual and counterproductive war, the money would be far better spent on effective prevention programmes on the ground. This could involve, as middle east scholar Ed Husain has argued, employing former jihadists to reach out to help educate young people about the dangers of ISIS and other extremists.

At some point, channels of communication will have to be opened up with radical Muslim groups who are willing to engage with experts outside the Muslim world to come to some kind of compromise agreement. This might even involve the formation of an Caliphate-type enclave based on ISIS lines. What is certain is the current path we are on is the wrong one.

The lack of any meaningful attempt to implement an effective strategy to weaken or destroy radical Islamism is self-evident. Ideologies cannot be defeated by bombs. Any U.S insistence that it’s dictatorial regional allies and proxies – Saudi Arabia and Qatar – deplete ISIS of funds, will go a long way to achieving desired short-term goals.

The West might have to come to terms with making a short-term pact with the devil as part of a long-term strategy that undercuts the kind of psychological and ideological motivations that drive young people into the arms of religious obscurantists in the first place.