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Scott Atran - Talking to the Enemy: Faith, Brotherhood, and the (Un)Making of Terrorists

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Scott Atran Talking to the Enemy: Faith, Brotherhood, and the (Un)Making of Terrorists
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Terrorists dont kill and die just for a cause.

They kill and die for each other.

In this rigorous and challenging work that combines the penetrating insight of The Looming Tower and the historical sweep and scope of Guns, Germs, and Steel, renowned social scientist Scott Atran traces terrorisms root causes in human evolution and history, touching on the nature of faith, the origins of society, the limits of reason, and the power of moral values.

Atran interviews and investigates Al Qaeda associates and acolytes, including Jemaah Islamiyah, Lashkar-e-Tayibah, and the Madrid train bombers, as well as other non-Qaeda groups, such as Hamas and the Taliban, and their sponsoring communities, from the jungles of Southeast Asia and the political wastelands of the Middle East to New York, London, and Madrid. His conclusions are startling, important, and sure to be controversial.

Terrorists, he reminds us, are social beings, influenced by social connections and values familiar to us all, as members of school clubs, sports teams, or community organizations. When notions of the homeland, a family of friends, and a band of brothers are combined with the zeal of belief, amazing thingsboth good and badare possible: the passage of civil rights legislation, the U.S. Olympic hockey teams victory in 1980, the destruction of 9/11 and the attacks on the London Underground in July 2005.

Atran corrects misconceptions about suicide bombers and radical Islam, explaining how our tolerance for faith enables extremists to flourish, and shows why atheism and science education have little effect. Going beyond analysis, he offers practical solutions that can help us identify terrorists today, prevent the creation of future terrorists, and ultimately make the world a safer place for everyone.

From Publishers WeeklyAtran (In Gods We Trust) examines the motivations of terrorists in this sprawling and timely study. Drawing upon years of travel among Muslim communities from Indonesia to Morocco, extensive interviews with would-be martyrs and holy warriors, and detailed surveys, the author concludes that young jihadists arent merely motivated by political or religious fervor--they are powerfully bound to each other, they were campmates, school buddies, soccer pals, and the like, who become die-hard bands of brothers. Besides the importance of group dynamics in spawning terrorists, the author highlights the role of sacred values --core cultural values--that often trump other values, particularly economic ones. Within this context, Atran argues that the best measures against todays terrorist threat--which is more opportunistic, more scattered and disjointed, than it was before 9/11--are soft-power initiatives to provide alternative heroes and hopes within Muslim communities and to reframe sacred values. Atrans intellectual reach is prodigious; his analysis of the underpinnings of terrorism is instructive, if often unconventional; and his provocative prescriptions merit debate and consideration. Copyright Reed Business Information, a division of Reed Elsevier Inc. All rights reserved.ReviewTalking to the Enemy is Atrans impassioned call for evidence-based policy, but its also an ambitious survey of culture and violence. Research is the trump card here, played often and well. (David Shariatmadari, The Guardian)Talking to the Enemy is about far more than violent extremism. One of the most penetrating works of social investigation to appear in many years, it offers a fresh and compelling perspective on human conflict. (John Gray, Literary Review)Talking to the Enemy is recommendable not just for its vivid insights into the motivation of terrorists, butalso for its study of Islamic radicalisation and the anthropology of religion in general. (Michael Bond, New Scientist)Talking to the Enemy is an important book, by turns fascinating, dense, scientific, debatable, illuminating. (David Aaronovitch, The Times)Scott Atran is one of the worlds most important and innovative thinkers on the local and global dynamics of violent Islamist extremism. . . . Required reading for those trying to understand and address the problems of terrorism in the 21st century. (Juan Zarate, Center for Strategic and International Studies, Deputy Assistant to the President and Deputy National Security Advisor for Combating Terrorism 2005 - 2009)What can be done to undo future jihadist networks? renowned anthropologist Scott Atran has carried out a very thorough study with surprising findings on what motivates those who kill and die. (Luis Miguel Ariza, El Pais)Atran has given us a remarkably honest book, demonstrating that down-to-earth field work can give us a far superior understanding of what makes terroriststick than whole armies of armchair counter-terrorist experts. (Perspectives on Terrorism)This deeply researched, wide ranging, and very timely study provides a compelling and often surprising account of what lies behind the jihadi phenomenon . . . . It should be read carefully, and pondered. (Noam Chomsky)Atran explores the way terrorists think about themselves and teaches us, at last, intelligent ways to think about terrorists. He puts the threat in perspective and provides keys to winning the fight against violent zealotry. (Christopher Dickey, Newsweek Middle East Editor and author of SECURING THE CITY)The stories Atran brings back from talking to jihadists and their supporters are gripping, and the result of his experiments that probe their sacred values are compelling. The insights he gains tell us more than we knew before about what it means to be human. (Robert Axelrod, Walgreen Professor for the Study of Human Understanding at the University of Michigan, author of The Evolution of Cooperation, and recipient of the National Academy of Sciences Award for Behavioral Research Relevant to the Prevention of Nu)Atran is one of the worlds most important thinkers on the local and global dynamics of violent Islamist extremism. His research on what motivates young men to fall prey to violent ideologies is required reading for those trying to understand the problems of terrorism in the 21st century. (Juan Zarate, Center for Strategic and International Studies, Deputy Assistant to the President and Deputy National Security Advisor for Combating Terrorism 2005 - 2009)[Atrans] rigorous research not only debunks the claims of pundits who sit lightly to academic discipline but also challenges unscientific attacks on religion by senior scientists. The political implications of his well-grounded analysis are profound but conveyed in an accessible style which left me excited and hopeful. (John, Lord Alderdice, Chairman of the Liberal Democrat Party in the House of Lords, former Speaker of the Northern Ireland Assembly and President of Liberal International)A riveting account of the motivational basis of terrorism and field material of rare quality. Dismantling the myths that guide the so called war on terror, he provides the tools to address a global problem rationally and effectively. (Carlo Strenger, Graduate Chair of Clinical Psychology, Tel Aviv University, and columnist for Haaretz)Scott Atran is one of the very few persons who understand religion and have figured out that religion is not about belief and cannot be naively replaced without severe side effects. (Nassim Nicholas Taleb, Distinguished Professor, New York University Polytechnic Institute, author of The New York Times bestseller The Black Swan)Historically keen and astutely humanistic...the authors deep penetration into anthropological explanations of evolution, teamwork, blood sport and war attempt to define what it means to be human. (Kirkus Reviews)Recommendable not just for its vivid insights into the motivation of terrorists, but also for its study of Islamic radicalization and the anthropology of religion in general.. (New Scientist)A highly readable round-the-world examination of the jihad and its adherents. . . . Atran pieces together the lives and the backgrounds of extremists, offering insightful perspectives by placing contemporary Islamist dissent into a deeper context of human evolutionary history. (Richard Phelps, Financial Times)Atran has given us a remarkablly honest book, demonstrating that down-to-earth field work can give us a far superior understanding of what makes terrorists tick than whole armies of armchair counterterroris experts. (Alex Schmid, Perspectives on Terrorism)Atrans intellectual reach is prodigious; his analysis of the underpinnings of terrorism is instructive, if often unconventional; and his provocative prescriptions merit debate and consideration. (Publishers Weekly)Sets us and our governments straight about a long list of dubious assumptions. He is sure that we must talk before we shoot, and that we must learn to distinguish real threats from imagined ones. (Jeremy Harding, London Review of Books)

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TALKING
TO THE
ENEMY
FAITH, BROTHERHOOD,
AND THE (UN)MAKING
OF TERRORISTS
SCOTT
ATRAN

I dedicate this work to Vasily Arkhipov the deputy commander of a Soviet - photo 1

I dedicate this work to Vasily Arkhipov, the deputy commander of a Soviet nuclear submarine off the Cuban shore who said no to his comrades and may have saved the world.

That was on October 27, 1962, around the time my father came home from his defense job and told me at the doorstep to our house that there was only a twenty-percent chance, son the next day would never come.

No terrorist action today remotely poses that kind of existential threat for our world, and I hope youll keep that in mind in reading on.

Schools out at Abdelkrim Khattabi Primary in the Jamaa Mezuak neighborhood of - photo 2

Schools out at Abdelkrim Khattabi Primary in the Jamaa Mezuak neighborhood of Tetun, Morocco. Five of the seven plotters in the Madrid train bombing who blew themselves up attended the school, as did several volunteers for martyrdom in Iraq.

CONTENTS
Part I
THE CAUSE

In the fullness of spring, in the presence of those who never really leave us, it is the life that we honor. Lives of courage, lives of sacrifice, and the ultimate measure of selflessnesslives that were given to save others.

BARACK OBAMA, ABRAHAM LINCOLN NATIONAL CEMETERY,
ELWOOD, ILLINOIS, MAY 30, 2005

I and thousands like me have forsaken everything for what we believe.

MOHAMMAD SI DI QUE KHAN, ELDEST OF THE JULY 7, 2005,
LONDON UNDERGROUND SUICIDE BOMBERS

People want to serve a cause greater than their self-interest.

U.S. SENATOR AND THEN-REPUBLICAN PRESIDENTIAL
CANDIDATE JOHN MCCAIN, VILLANOVA UNIVERSITY,
PENNSYLVANIA, APRIL 15, 2008

CHAPTER 1
SULAWESI: AN ANTHROPOLOGIST AT WORK

I t was during a series of psychological studies I was running with Muslim fighters on the Indonesian Island of Sulawesi about the scope and limits of rational choice that I noticed tears welling up in the eyes of my traveling companion and bodyguard, Farhin. He had just heard of a young man who had recently been killed in a skirmish with Christian fighters, and the experiment seemed to bring the youths death even closer to home.

Farhin, I asked, did you know the boy?

No, he said, but he was only in the jihad a few weeks. Ive been fighting since Afghanistan [the late 1980s] and Im still not a martyr.

I tried consoling him: But you love your wife and children.

Yes. He nodded sadly. God has given this, and I must have faith in the way He sets out for me.

What way, Farhin?

The way of the mujahid, the holy warrior.

Farhin is one of the self-styled Afghan Alumni who fought the communists in Afghanistan in the 1980s. He was funneled by the future founder of Jemaah Islamiyah (JI), Abdullah Sungkar, to the Abu Sayyaf camp near the Khyber Pass to train with other Indonesian volunteers. There he also studied Principles of Jihad (fiqh al-jihad) with Palestinian scholar Abdullah Azzam, Osama Bin Ladens mentor and originator of the concept of al-qaeda alsulbah (the strong base, or revolutionary Muslim vanguard). Later Farhin hosted future 9/11 mastermind Khaled Sheikh Mohammed in Jakarta, and in 2000 Farhin helped blow up the Philippines ambassadors residence. Although that operation was something of a dress rehearsal for the October 2002 Bali bombing that killed more than two hundred people in the deadliest single terrorist attack against the West since 9/11, Farhin declined to find suicide bombers for Bali and instead occupied himself running a training camp to battle Christians in Sulawesi.

Farhin completed my psychological experiments on the tradeoffs people are willing to make in pursuit of a violent cause. The general idea is that when people consider things sacred, even if its just bits of a wall or a few words in a language one may not even understand, then standard economic and political ways of deciding behavior in terms of costs and benefits fall apart. Farhin responded irrationally, as most of the others had, without regard to material advantage or utility.

Is a person a better and more deserving martyr if he kills one rather than ten of the enemy or ten rather than a hundred? I asked.

If his intention is pure, God must love him, numbers dont matter, even if he kills no one but himself.

What if a rich relative were to give a lot of money to the cause in return for you canceling or just postponing a martyrdom action?

Is that a joke? I would throw the money in his face.

Why?

Because only in fighting and dying for a cause is there nobility in life.

In the 2004 preface to Dreams from My Father, Barack Obama submits that post-9/11, history is challenging us again with a fractured world, and that we must squarely face the problem of terrorism. Except that he cannot hope to understand the stark nihilism of the terrorists. My powers of empathy, he laments, my ability to reach anothers heart, cannot pretend to penetrate the blank stares of those who would murder innocents with abstract, serene satisfaction.

In fact, the eyes of the terrorists Ive known arent blank. They are hard but intense. Their satisfaction doesnt lie in serene anticipation of virgins in heaven. Its as visceral as blood and torn flesh. The terrorists arent nihilists, starkly or ambiguously, but often deeply moral souls with a horribly misplaced sense of justice. Normal powers of empathy can penetrate them, because they are mostly ordinary people. And though I dont think that empathy alone will ever turn them from violence, it can help us understand what may.

Im an anthropologist who studies what it is to be humanthats what anthropologists studyby empathizing with (without always sympathizing) then analyzing the awe-inspiring behaviors alien to our culture. Terrorism awes me as much as anything Ive known, enough to pull me back from years of fieldwork in the rain forest with Maya Indians to try to understand and convey what makes humans willing to kill and die for others.

POSO, SULAWESI, AUGUST 910, 2005

Sulawesi is a remote isle of the Indonesian archipelago located between Borneo and New Guinea. The older name for the island is the Celebes, a Portuguese denomination that inspired in the anthropologist I would one day become a yearning to know what it would be like to be a different kind of human being from myself. Forty years ago, most of what I surmised about that distant other world came from the colonial classic, Pagan Tribes of Borneo, written by Charles Hose and William McDougall in 1912. written three years earlier. Hose and McDougall portrayed the hunter-gatherer world of some of the Borneo and Celebes tribes as an echo from the predawn of human history: The principal characteristics of this primitive culture, they wrote, are the absence of houses or any fixed abode; the ignorance of agriculture, of metal-working, and of boat-making; and the nomadic hunting life, of which the blow-pipe is the principal instrument. Some of the tribes preyed on the flesh of others.

In the summer of 2005, I finally made it to the Celebes. Sulawesi had changed immensely from the preliterate society described nearly a century before, though afterimages of that predawn era remained. There were thatched and prefab houses for permanent shelter. Agriculture abounded, including the cultivation of cloves for kretek cigarettes and chocolate by way of the Maya and their Spanish conquerors. Motorized boats noisily plied the Gulf of Tomini with all manner of trade goods. People were shod in plastic and leather footwear made in China, wore Japanese watches on their wrists, and pressed cell phones from Finland to their ears. Some of the men sported American baseball caps and some of the women wore the

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