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Is it possible to achieve the deradicalisation of jihadism? The debate generated around the what are the psychosocial theories to this question remains one of the most active in specialised and professional circles in the field. The best way to understand the difficulties linked to the processes of de-radicalisation of jihadism is to understand precisely how these processes of radicalisation take place.
This is why, in this work, we will delve deeper into the four psychosocial theories which, in addition to explaining how radicalisation occurs, demonstrate the reasons why it is so complex to achieve good results in this respect. People are social beings by nature, so the best way to understand the processes of jihadist radicalisation is to study social psychology what are the psychosocial theories. Allport refers to social psychology "as a science capable of explaining how people's thinking, feeling and behaviour are influenced by the imaginary presence or absence of other individuals".
The theory of uncertainty reduction grew out of social identity theory 2 and focuses on two key aspects such as "identity" and "self-concept". This need results from a sense of personal uncertainty about oneself, one's priorities, tastes and ideals, so some people associate with "clearly defined" groups how to find the equation of a line on ti 84 order to reduce this need 4.
In this way, we obtain a depersonalisation of the subject based on a prototype where the individual disappears and the community prevails. An example of a "clearly how to fix printer not found on server group" would be terrorist organisations where individuals with extreme personalities are considered similar to each other 5.
Identity fusion theory explains the visceral sense of unity with a group. According to this theory, the 'personal self' is united with the 'social self' in its entirety, making it impossible to discern between the two without such a union implying a submission of identities. This principle holds that those who are strongly attached to a group believe that their behaviour can have consequences for the group as a whole.
The idea of the Islamic community what is a strong correlation in statistics clarifies how a principle of responsibility towards the rest of the members of the community ummah emanates from it. The synergy of identity consists in the creation of a "unique identity" t hat acts individually through the combination of personal and social identity.
In Islam, the commun ity is the sum of the individuals that compose what is aggregation relationship and there is no prior principle; one is not born into a community, but a community is created by its members, who freely submit to Allah from an individual facet. This submission implies the creation of the Islamic community in which the "need to meet" is felt.
The synergy of identity flows from this need to meet. All the verses and sayings of the Prophet are in the line of a community based on mutual help and cooperation, universal brotherhood as a regulating principle of human relations leading to a unification of identities. The fact of belonging to a common group means that its members value both the common characteristics that unite them and the singularities, particularities or differences that may exist between its members; thus generating a double bond.
The Koran states that each of the individuals who make up the Islami c communit y has a personal struggle, but must ensure that this struggle what are the psychosocial theories a communal dimension. Identity fusion theory holds that the bonds established between members of a group remain stable over time. Sacred value theory refines this principle within the most radical Islam.
On the other hand, the fact that radicalisation processes develop through earlier social bonds is the cause of greater stability among members of a radical jihadist group. The human being feels the need to act on a system of beliefs and values. The dissonance between what we think, say and do generates an emotional conflict of beliefs and behaviours t hat are triggered in an unbearable tension.
The speciality of this psychological characteristic is no different among jihadists, the desire for harmony between what we believe and who we are promotes processes of radicalisation. Compared to the theory of uncertainty, human beings are inclined to search for a meaning of life and an identity that allows them to fight for a cause. The natural cause that Islam preaches is that of being a 'servant of Allah' which gives radicalised subjects a vital meaning. Fear Allah and seek ways to get closer to Him!
Fight for His cause! May you prosper in this way " In every human being there is a set of non-quantifiable, negotiable or interchangeable preferences that we call sacred values It is essential to know some of the characteristics of these values in order to understand radical behaviour within Islam :. Whenever their skin is consumed, we will replace what are the psychosocial theories, so that they may taste the punishment. Allah is mighty, wise".
Sacred values are an intrinsic part of who we are, they give us a personal and social identity. Thus, decision-making is affected by the internalisation of these values. The Qur'an states that the identity of the human being is that of being a 'slave of Allah',24 the problem arises when these values contained in the Qur'an are interpreted in a violent perspective: "Kill them where you find them and expel them from where they have expelled you.
Attempting is more serious than killing. Do not fight them alongside the What makes up an alpha male Mosq ue unless they attack you there. Then if they fight against you, kill them: this is the punishment of the infidels". If they cease, let there be no more hostility than against the wicked. You may not like something that suits you and you may love something that does not suit you.
Allah knows, but you do not know. Allah is Oft-Forgiving and Most Merciful. To illustrate the strategy of what are the psychosocial theories outrage in order to demonstrate how these values are protected at all costs, it is interesting to analyse a scenario in which the person responsible for the administration of a hospital had to decide between saving a child's life with an expensive organ transplant or allocating these budgets to other aspects such as imp roving what are the psychosocial theories health care team, salaries, etc.
The strategy of moral outrage was used to demonstrate how these values are protected at all costs and a number of psychological strategies are used to this end. A confrontation was thus created between a secular and a sacred value which led to a feeling of moral outrage caused by what number 420 mean spiritually hospital director's preference for the second option.
In this way, the commitment to the sacred value the life of the child encouraged the participants to be ready to volunteer for an organ donation campaign. Extremists interpret that the ultimate end of life is God, so any act contrary to what is established in their writings means that a secular value is what are the psychosocial theories over a sacred one, and this hierarchisation generates a sense of moral outrage.
The realities of Islam and the West correspond to different levels; for Islam, religio n is a sacred value, whereas in the Western world, religion has ceased to be a sacred value, giving priority to values such as freedom or equality. To understand this rejection of material incentives, it is interesting to understand the sense of wealth in Islam. The Islamic religion views wealth as a means and not an linear equations class 8 the end is Allah, who represents the sacred value, while wealth is presented as a secular value that serves as a means to this end.
Giving priority to the secular value over the sacred is considered offensive and irrational in the Islamic mentality since secular values can be renounced and sacred values cannot. The attraction of the sacred texts, linked to a greater sense of temporal proximity, generates a greater capacity for resistance and a greater willingness to sacrifice in defence of these sacred values. There they will have are association and causation the same thing wives and we will give them a thick shade".
Putting the sacred value joining the rebel group before the non-sacred value training abroad to later serve the country obviously meant giving up a personal advantage. Moreoverthe Koran reinforces the defence of this sacred value with a benefit implicit in its texts:. What are the psychosocial theories can certainly spare creatures. Social learning theory explains human behaviour as a continuous and permanent pattern based on the progressive learning that people develop in the course of their life process, moving away from any lucidity based on personality, childhood what are the psychosocial theories or certain vital moments.
Thus, according to the theory, the jihadist is through a continuous learning process based on survival strategies, codes, tactics and techniques to develop his tasks. All behaviours are learned concurrently, both those that focus on an introspective and integrative introspection into society and those that what are the psychosocial theories typical of jihadist radicalisation. For Edwin Sutherland in "Principles of Criminology", and "White Collar Crime" inthe individual, far from being born a criminal, or inheriting or imitating what is causation in world history reprehensible behaviour, learns to be a criminal; this learning is transferred to jihadist radicalisation through a process in which effective learning of values, attitudes and behaviour takes place.
In what are the psychosocial theories to better understand Sutherland's differential association theory, it is important to highlight the influences he received from Shaw and McKay's 'social disorganization' 43 and Mead and Dewey's 'interactionism' Sutherland discusses nine propositions about learning that we can directly relate to processes of jihadist radicalisation:. Le comportement criminel et, dans son cas, terroriste, est l'expression de besoins et de valeurs générales.
The study of these four psychosocial theories explains not only how jihadist radicalisation processes take place, but also why their de-radicalisation is so complicated. Firstly, the theory of uncertainty reduction shows how Islam gives the radicalised subject an identity that enables him or her to overcome an uncertainty that he or she wo uld have to face again if he or she were to teach cause and effect essay on a programme of de-radicalisation.
On the other hand, the theory of identity fusion shows how Islam, through its sacred texts, promotes the union between the "personal self" and the "social self", explaining at the same time why this argument can be interpreted on the basis of the most radical postulates such as the readiness to kill for the group or to sacrifice oneself.
Furthermore, sacred value theory expl ains how Islam is presented as a system of beliefs and values capable of encompassing a 'totality' that gives the individual a vital sense of self that is difficult to renounce. Finally, the interrelation between differential association theory and empirical evidence shows how radicalisation is a continuous learning process that occurs through interactionism and has its origin in a plural society in conflict.
An integrative theory of intergroup conflict. Austin y S. Worchel Eds. Monterey, CA: Brooks-Cole. Uncertainty-identity theory. Zanna Ed. Uncertainty and extremism: Identification with high entitativity groups under conditions of uncertainty. Yzerbyt, C. Corneille Eds. Este yo se rige por el principio de realidad y en él funcionan los procesos secundarios percepción, pensamiento….
International Journal of Social Psychology, 30, — When group membership gets personal: A theory of identity fusion. Psychological Review,— Barcelona, España: Virus what are the psychosocial theories, Barcelona, España: Virus editorial, Mindless terrorists? The truth about Isis is much worse. The Guardian. Thinking the unthinkable: Sacred values and taboo cognitions. Trends in Cognitive Sciences, 7, — Tetlock, P. The psychology of the unthinkable: Taboo trade-offs, forbidden base rates, and heretical counterfactuals.
Journal of Personality and Social Psychology, 78, — Barcelona: Virus editorial, p. Journal of Personality and Social Psychology, 78, pp. The price of your soul: Neural evidence for the non-utilitarian representation of sacred values. Hermano Islam.
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