More than a game : the impact of sport-based youth mentoring schemes on developing resilience toward violent extremism

This paper draws upon the findings of an evaluation of “More than a Game”, a sport-focused youth mentoring program in Melbourne, Australia that aimed to develop a community-based resilience model using team-based sports to address issues of identity, belonging, and cultural isolation amongst young Muslim men in order to counter forms of violent ex-tremism. In this essay we focus specifically on whether the intense embodied encounters and emotions experienced in team sports can help break down barriers of cultural and religious difference between young people and facilitate ex-periences of resilience, mutual respect, trust, social inclusion and belonging. Whilst the project findings are directly rel-evant to the domain of countering violent extremism, they also contribute to a growing body of literature which con-siders the relationship between team-based sport, cross-cultural engagement and the development of social resilience, inclusion and belonging in other domains of youth engagement and community-building.

The multifaith movement : global risks and cosmopolitan solutions

This book documents the ultramodern rise of the multifaith movement, as mulitfaith initiatives have been increasingly deployed as cosmopolitan solutions to counter global risks such as terrorism and climate change at the turn of the 21st century. These projects aim to enhance common security, particularly in Western societies following the events of September 11, 2001 and the July 2005 London bombings, where multifaith engagement has been promoted as a strategy to counter violent extremism. The author draws on interviews with 56 leading figures in the field of multifaith relations, including Paul Knitter, Eboo Patel, Marcus Braybrooke, Katherine Marshall, John Voll and Krista Tippett.
Identifying the principle aims of the multifaith movement, the analysis explores the benefits—and challenges—of multifaith engagement, as well as the effectiveness of multifaith initiatives in countering the process of radicalization. Building on notions of cosmopolitanism, the work proposes a new theoretical framework termed ‘Netpeace’, which recognizes the interconnectedness of global problems and their solutions. In doing so, it acknowledges the capacity of multi-actor peacebuilding networks, including religious and state actors, to address the pressing dilemmas of our times. The primary intention of the book is to assist in the formation of new models of activism and governance, founded on a ‘politics of understanding’ modeled by the multifaith movement.

Death reminders increase agreement with extremist views but not violent extremist action in Indonesian Muslims

Using terror management theory, we examined whether mortality salience (MS; death-related cognitions) increased support for religious and political extremism and/or violent extremism in young Indonesian Muslims. Muslim and non-Muslim Indonesian students studying in Australia were randomized to an MS or control condition. Following completion of a distracter task, participants were asked to rate their agreement/disagreement with another Indonesian Muslim student’s (bogus) statements toward extremist views and violent extremist actions. After controlling for alienation, Muslim students in the MS condition reported significantly higher levels of support for extremist views than did non-Muslims. There was no significant effect of MS on violent extremist action in either Muslims or non-Muslims. The results suggest that reminders of death (MS) may lead young Muslims to be more supportive of politically and religiously extreme views, but not violent action. Our findings lend partial support to previous research in Iranian Muslim students; however, further research is needed to establish factors that can result in increased support for violent extremism.

Justifications and limits in the politically motivated lawbreaking of environmental activist groups

In recent events, notions of political protest, civil disobedience, extremism, and criminal action have become increasingly blurred. The London Riots, the Occupy movement, and the actions of hacking group Anonymous have all sparked heated debate about the limits of legitimate protest, and the distinction between an acceptable action and a criminal offence. Long before these events, environmental activists were challenging convention in protest actions, with several groups engaging in politically motivated law-breaking. The emergence of the term ‘eco-tage’ (the sabotage of equipment in order to protect the environment) signifies the important place environmental activists hold in challenging the traditional boundaries between illegal action and legitimate protest. Many of these groups establish their own boundaries of legitimacy, with some justifying their actions on the basis of civil disobedience or extensional self-defence. This paper examines the statements of environmental activist organisations that have engaged in politically motivated law breaking. It identifies the parameters that these groups set on their illegal actions, as well as the justifications that they provide, with a view to determining where these actions fit in the vast grey area between legal protest and violent extremism.

More than a game: evaluation report

‘More than a Game’ is a sport-based youth mentoring program developed and implemented by Western Bulldogs in partnership with Newport Islamic Society (NIS), the Australian Federal Police, Victoria Police and Hobsons Bay City Council, with funding from the Attorney General’s Department Building Community Resilience (BCR) grant scheme. The program aimed to develop a community-based resilience model that would use team-based sports to address issues of identity, sense of belonging and cultural isolation amongst young men of Islamic faith, all of which are identified as factors that may promote forms of violent extremism. The program involved 60 young men, aged 15-25, from the Newport Islamic Society in Melbourne’s Western suburbs. The boys were engaged in numerous activities where they were mentored by staff from Western Bulldogs, Victoria Police and Australian Federal Police, who worked in conjunction with community leaders from the Newport Islamic Society.

Through sports-based training, mentoring programs, and community dialogue, ‘More Than a Game’ aimed to develop participants’ leadership, communication, and cross-cultural engagement skills; to identify and facilitate the development of young role models in the community; to enhance greater understanding of the Muslim community in Melbourne’s West, and to foster greater intercultural contact and understanding between participants and other cultural groups. A number of activities were developed and implemented as a part of the program

Everyday Indivisibility: How Exclusive Religious Practices Explain Variation in Subnational Violence Outcomes

This project explores the puzzle of religious violence variation. Religious actors initiate conflict at a higher rate than their secular counterparts, last longer, are more deadly, and are less prone to negotiated termination. Yet the legacy of religious peacemakers on the reduction of violence is undeniable. Under what conditions does religion contribute to escalated violence and under what conditions does it contribute to peace? I argue that more intense everyday practices of group members, or high levels of orthopraxy, create dispositional indivisibilities that make violence a natural alternative to bargaining. Subnational armed groups with members whose practices are exclusive and isolating bind together through ritual practice, limit the acceptable decisions of leaders, and have prolonged timeframes, all of which result in higher levels of intensity, intransigence and resolve during violent conflict. The theory challenges both instrumentalist and constructivist understandings of social identity and violence. To support this argument, I construct an original cross-national data-set that employs ethnographic data on micro-level religious practices for 724 subnational armed groups in both civil wars and terror campaigns. Using this data, I build an explanatory “religious practice index” for each observation and examine its relationship with conflict outcomes. Findings suggest that exclusive practice groups fight significantly longer with more intensity and negotiate less. I also apply the practice model to qualitative cases. Fieldwork in the West Bank and Sierra Leone reveals that groups with more exclusive religious practicing membership are principle contributors to violence, whereas those with inclusive practices can contribute to peace. The project concludes with a discussion about several avenues for future research and identifies the practical policy applications to better identify and combat religious extremism.

Neo- jihadist prosumers and Al Qaeda single narrative: the case study of Giuliano Delnevo

Scholars in the field of terrorism and violent extremism often refer to the so-called Al Qaeda single narrative. This article suggests that the Internet challenges the existence of a “single narrative,” by arguing that neo-jihadist prosumers may reinterpret Al Qaeda’s narrative and create hybrid symbols and identities. The article discusses the case study of an Italian neo-jihadist allegedly killed in Syria, Giuliano Delnevo, presenting research on his YouTube and Facebook production. Delnevo’s narrative, which emerges from the diverse messages circulating on the Internet, recasts the Al Qaeda narrative by hybridizing it with other cultural backgrounds and political symbols.

Teaching about terrorism in the United Kingdom: How it is done and what problems it causes

This article presents some of the findings of research on issues surrounding teaching terrorism and political violence at UK higher education institutions. It reports the results of a survey of UK institutions of higher education on their responses to government and other pressures in relation to terrorism. The data show a minority of universities have developed systems, policies or procedures for ‘preventing violent extremism’, while a significant number have developed close cooperation and collaboration with state counterterrorism policies raising potential issues of academic freedom. This article then examines three high-profile cases – incidents where universities, lecturers and students have come under political and legal pressures over the content of terrorism courses or accusations of ‘radicalisation’ on campus. It suggests that these pressures can be and sometimes are resisted, but that they have on occasion effectively narrowed the scope of academic freedom in practise with the danger that a further chilling effect follows in their wake.

Education about diverse religions and worldviews, social inclusion and countering extremism: lessons for the Australian curriculum

Since the turn of the twenty-first century, the so-called ‘religion in schools debate’ has generated a significant amount of controversy in Australia and arguably impeded progress in both research and education about diverse religions and non-religious worldviews (ERW). This article focuses on the recently released Review of the Australian Curriculum – Final Report and examines why there has been such strong resistance to learning from international best practices in implementing ERW programmes in Australia. It presents an analysis of the Review’s findings, in light of these advances, notably the recently released Signposts: Policy and Practice for Teaching about Religions and Non-religious Worldviews in Intercultural Education document published by the Council of Europe. Finally, this article argues that for the Australian Curriculum to be genuinely ‘world class’, and for it to promote an appreciation of religious diversity, it needs to include ERW as a separate subject or across the national Curriculum, drawing on Australian and international research and policies in this field to develop curricula and resources that are appropriate for the Australian context.

Countering the ADHD epidemic : a question of ethics?

Recently in Australia, another media skirmish has erupted over the problem we currently call “Attention Deficit Hyperactivity Disorder”. This particular event was precipitated by the comments of a respected District Court judge. His claim that doctors are creating a generation of violent juvenile offenders by prescribing Ritalin to young children created a great deal of excitement, attracting the attention of election-conscious politicians who appear blissfully unaware of the role played by educational policy in creating and maintaining the problem. Given the short (election-driven) attention span of government policymakers, I bypass government to question what those at the front line can do to circumvent the questionable practice of diagnosing and medicating young children for difficulties they experience in schools and with learning.

Countering the Attention Deficit Hyperactivity Disorder epidemic: a question of ethics?

Recently in Australia, another media skirmish has erupted over the problem we currently call “Attention Deficit Hyperactivity Disorder”. This particular event was precipitated by the comments of a respected District Court judge. His claim that doctors are creating a generation of violent juvenile offenders by prescribing Ritalin to young children created a great deal of excitement, attracting the attention of election-conscious politicians who appear blissfully unaware of the role played by educational policy in creating and maintaining the problem. Given the short (election-driven) attention span of government policymakers, I bypass government to question what those at the front line can do to circumvent the questionable practice of diagnosing and medicating young children for difficulties they experience in schools and with learning.

Racism, Youth Violence and the New Right: A Comparative Study of the Political Transformation of Extremism in Hungary and Romania

This research focused on the re-emerging of national and minority identities and the concomitant hostilities emerging from them in Hungary and in Romania. In particular the findings indicate that extremist incidents against members of minority groups on the local level seem to follow patterns in publicised media events. Violent attacks by skinheads against Gypsies in Hungary are often isolated incidents but are also inadvertently supported by biased media coverage, hostile majority attitudes and stereotyped behaviour reproduced in the media. The research also indicates that extremism both in Hungary against Gypsies and in Romania against Hungarians is of three kinds: organised within the framework of extremist groups, state-supported violence (both real and symbolic), and isolated, local instances with a few perpetrators committing atrocities. However, and this is a positive development, with rising interethnic tensions and extremist attacks prevalent in Hungary and Romania, there is also a parallel emergence of a more sophisticated human and minority rights campaign to combat them.

Violent jihad and beheadings in the land of Al Fatoni Darussalam

The early 2000s has seen a revival of the Patani resistance manifesting in a violent jihad and new forms of extreme violence never witnessed before in the century-long Southern Thailand conflict. Transported by neojihadism, this new energised generation of fighters is injecting new meaning to their struggle, re-identifying friends and foes, spreading terror in hearts and minds to control mental and physical spaces through the slashing of the body, all in the hope of establishing Al Fatoni Darussalam. This article examines the reflexive repositioning of the Patani struggle through the process of transference of neojihadism and its transformation into a glocalised violent jihad.

Embodied vulnerabilities : responding to violent encounters through installation practices

This practice-led research was initiated in response to a series of violent encounters that occurred between my fragile installations and viewers. The central focus of this study was to recuperate my installation practice in the wake of such events. This led to the development of a ‘responsive practice’ methodology, which reframed the installation process through an ethical lens developed from Emmanuel Levinas’ ethical phenomenology. The central propositions of this research are the reconceptualisation of ‘violent encounters’ in terms of difference whereby I accept viewers responses, even those which are violent, destructive or damaging, and secondly that the process operates as a generative excess for practice through which recuperative strategies can be found and implemented. By re-examining this process as it unfolded in the three phases of the practical component, I developed strategies whereby violated, destroyed or damaged works could be recuperated through the processes of reconfiguration, reparation and regeneration. Therefore my installations embody and articulate vulnerability but also demonstrate resilience and renewal.