...The above findings refute the conventional wisdom about terrorists. The global Salafi terrorists were generally middle-class, educated young men from caring and religious families, who grew up with strong positive values of religion, spirituality, and concern for their communities. They were truly global citizens, conversant in three or four languages, and skilled in computer technology. One of the striking findings of this sample is that three-fourths of the terrorists joined the jihad as expatriates, mostly as upwardly mobile young men studying abroad. At the time, they were separated from their original environment. An additional ten percent were second generation in the West, who felt a strong pull for the country of their parents. So a remarkable 84% were literally cut off from their culture and social origins. They were homesick, lonely, and alienated. Although they were intellectually gifted, they were marginalized, underemployed and generally excluded from the highest status in the new society.
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So far, this account has neglected the religious ideological contribution to the transformation of alienated young Muslims into fanatical terrorists. The specific interpretation of Islam that promoted this violent strategy with respect to the United States played a crucial role in this transformation. It provided the script to follow for these distressed cliques of men. But very few mosques worldwide preached this aberrant strategy to transform society using the utopian Salafi community as a model. Indeed, about ten mosques worldwide generated about 50 percent of my sample. This is a very small number, suggesting that the global Salafi jihad is a small collection of localized networks of people, rather than a more widely and randomly distributed one.
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This trajectory from low-risk participation with an increasingly closer set of friends, to medium-risk proselytism for an ideal way of life, to high-risk terrorist activities is a progressive and insidious one. This progression embraces an ideology that frames activism as a moral obligation demanding self-sacrifice and unflinching commitment to the jihad. This particular interpretation of Islam stands apart in challenging the validity of mainstream Islamic faith and practices, and it isolates the new adherents to this doctrine. Their self sacrifice is again grounded in group dynamics. The terrorist is ready to show his devotion to his now exclusive friends, their group, and their cause by seeking death as a way to show his devotion to all of them. In-group love combined with out-group hate is a strong incentive for committing mass murder and suicide.