
Contents
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Introduction Introduction
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Going Beyond “Radical Islamic Terrorism”: Fundamentalism, Radicalism, and Extremism Going Beyond “Radical Islamic Terrorism”: Fundamentalism, Radicalism, and Extremism
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Diving Deeper: Excavating Religious Extremism Diving Deeper: Excavating Religious Extremism
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Seven Core Characteristics of the Religious Extremist Seven Core Characteristics of the Religious Extremist
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Myanmar’s Buddhist Extremists Myanmar’s Buddhist Extremists
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Extremism in Islam: A Closer Analysis Extremism in Islam: A Closer Analysis
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Salafism, Wahhabism, Islamism—and “Salafabism” Salafism, Wahhabism, Islamism—and “Salafabism”
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Hard Extremism in Islam: Salafi Jihadism Hard Extremism in Islam: Salafi Jihadism
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Not Terrorism, But Salafabist Ecosystems Not Terrorism, But Salafabist Ecosystems
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The Three Nodes of the Salafabist Ecosystem (SE): Person, Places, and Platforms The Three Nodes of the Salafabist Ecosystem (SE): Person, Places, and Platforms
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Concluding Remarks Concluding Remarks
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2 Recognizing Religious Extremism II: What It Looks Like, How It Emerges
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Published:January 2022
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Abstract
This chapter distinguishes between two forms of religious fundamentalism: radicalism and extremism, arguing that while relatively open-minded radicalism can be accommodated, close-minded extremism is inherently more predisposed to violence and more dangerous. Drawing upon Galtung’s concept of structural violence, the chapter explains why religious extremism is best understood as a fundamentalist belief system that legitimizes the structural violence of an in-group against relevant out-groups. Seven key attributes of a religious extremist are identified and are illustrated via a concise examination of Buddhist extremism in Myanmar, before being applied to Islam. The chapter argues that the extremist theological-ideological amalgam of Salafabism is the more precise lens for recognizing extremism in Islam. In particular, both supposedly nonviolent, soft Salafabist Islamists and violent, hard Salafabist Salafi Jihadis share a common extremist ideological DNA. The chapter argues that Salafabist ecosystems comprising interlocking combinations of persons, places, and platforms, sustain the challenge of Salafabist extremism.
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