It appears to be increasingly common that terrorist attacks not of the lone-wolf variety involve members of the same family.
Some of them, like the San Bernardino attack last December, are committed by married couples or romantic partners.
But quite a few recent terrorist atrocities – the Charlie Hebdo attack, the Boston Marathon bombings and now Tuesday’s Brussels attacks – have been perpetrated by siblings. So is there a link between within-family radicalisation and acts of terrorism? And is terrorism different from any other crime in this respect?
Both genetics and environment are known to influence criminal behaviour. But the exact nature of these influences and their relative importance are still being debated.
It can be expected, therefore, that genes contribute to terrorist behaviour. But it is wrong to conclude that just because two individuals have a common genetic make-up, one will follow the other if the other becomes a terrorist. Instances of only one family member displaying criminal behaviour are very common.
Nevertheless, there may be environmental factors that contribute to and interact with genetics to cause terrorist behaviour. If so, one would expect to find more terrorist acts than other kinds of criminal acts committed by members of the same family. Family members share both genetics and environment to a greater extent than people in general.
Studies of the militant extremist mindset provide clues to why we can expect to find more siblings among terrorist cells. From the three components of this mindset, only one – “nastiness” – is directly linked to other varieties of criminal behaviour.
Violent criminals of any kind tend to strongly advocate harsh punishment of their enemies. For example, they are more likely than most people to approve of physical punishment for insulting one’s honour.
While both genetics and environment may be implicated in “nastiness”, the other two components of the militant mindset – “grudge” and “excuse” – represent environmental influences to a greater extent. These are usually the focus of recruiters.
An important component of radicalisation is a strong feeling that the group one belongs to is under threat from some other group – that is, the person feels a “grudge” of some kind. A common example is the feeling that the West has exploited and hurt “my” people, and this needs to be avenged.
Sometimes grudge is more general and not oriented towards a particular group. The person simply feels that this world is unfair and full of injustices.
“Excuse” is a dressing-up part of extremism. It relies on religious and ideological “higher moral principles” to justify the feelings of nastiness and grudge.
It follows from the nature of the militant extremist mindset that we can expect to find more siblings among terrorists. This is because such attacks tend to be carried out by people who are more ready for action and are prepared to be vicious in dealing with their enemies. This tends to be a shared characteristic of criminal family members.
Being raised together – and therefore being exposed to the same set of stories about the enemies and the same set of moral, ideological and religious reasons justifying their feeling of hate – is likely to contribute significantly to the same tendency.
And then there is a feeling of trust, due to a common upbringing and feelings stronger than typical camaraderie when you are doing something together with somebody who is close to you. Overall, it is likely that there will be more instances of siblings committing terrorist attacks.
From a security point of view, it may be reasonable to ask whether this tendency calls for a different approach to detection. There is currently an emphasis on internet-based radicalisation, rather than on person-to-person contacts. Family interactions diminish the role of the former and point to the need to maintain traditional policing methods.
The deadly terror attack in Brussels has again raised the issue of safety and security at airports. But expanding the “security bubble” around airports might not be the best response.
Europe barely had the time to recover from the horror of the Paris attacks last November before another of its capital cities was hit at its heart, presumably by ISIS terrorists.
In a devastated Brussels, investigations are running at full speed and authorities are already flooded with questions about the vulnerability of their critical infrastructure.
Unfortunately, this refrain seems to resurface every time a terrorist attack achieves its goals.
Traditionally, governments respond to these events by setting higher security standards. In this sense, modern airports epitomise the significant improvements that have been achieved in security over the past decades, especially after the September 11 attacks in the US in 2001.
Security screening has proved to be an effective deterrent against acts of terror such as hijacking and bombing. Following a procedure that is typical of security risk management, the security bubble around the vulnerable element – in this case, the airplane – has been progressively expanded in order to keep malicious individuals out.
The sterile area in a modern airport is among the most secure places on Earth. However, the terminal buildings can still be threatened, such as when the Glasgow airport was hit by a vehicle ramming attack in 2007.
In the aftermath, more stringent regulations were put into place to prevent vehicles from getting too close to the terminal buildings. Thus the security bubble was further expanded.
Even so, in 2011 two suicide bombers managed to kill more than 30 people at Moscow’s Domodedovo airport by walking into the baggage claim area and activating their Improvised Explosive Devices (IEDs). This was an act strikingly similar to what just happened in Brussels.
What should be our response to the latest attack? In the next few days we will probably hear more requests for strengthened airport security. Some might argue for a further expansion of the security bubble in order to cover the check-in area or entrance of the terminal buildings.
Would that be an effective solution? I don’t think so, for three main reasons.
First, the costs associated with the implementation of such a security system would largely outweigh the benefits; the bigger the area, the more expensive its protection.
Second, the associated operational disruptions would require some time (and a lot of patience) to be contained. When the perceived threats are low, people tend to consider security measures as an annoyance rather than a safeguard. Most of time, security awareness is not an ingrained mindset.
Third, and most important, the effectiveness of this new security system would still be questionable. Expanding the bubble would just move its boundaries outwards, with no guarantee that a new attack won’t happen on its edge.
For example, if security were increased before reaching the check-in at the airport, that might cause crowds to gather outside the main doors, and this would present a new target for terrorist attack.
So expanding the bubble would be just another symmetric response to an issue that has proven highly asymmetric.
This last point, in particular, emphasises that the Brussels’ airport attacks are not just a matter of airport security. They involve the need to reconsider our perception of modern security risks.
Airport security works very well these days. The problem is that, especially in some countries, any gathering involving more or less large crowds is a vulnerable target for terrorist attack.
Sport events, public transport, concerts, and even the queue in front of a museum, constitute a potential target for malicious individuals.
This requires governments to adopt a different approach to security. Security management needs to be performed at an asymmetric level, penetrating our societies and engaging terrorists at the individual level.
Random security checkpoints, enhanced intelligence networks and additional investments in street-level security technologies are some examples of asymmetric countermeasures that should be strengthened.
Technology, in particular, seems to be a powerful ally in our fight against terrorism. Especially when technological development is associated with the reduction of security costs.
With attacks like these, the group is seeking to sow fear among its enemies, maintain itself as the forerunner in the global jihadi brand war with al-Qaeda, and maintain the veneer of organisational vigour and vitalism it established with its stunning victories in Syria and Iraq in 2014.
But while the Brussels bombings may have wreaked carnage, they have failed to replicate IS’s triumphalism of 2014. Although not an intuitive conclusion, the attacks are in reality indicative of the group’s growing decline and desperation.
Motivations behind the bombings are likely to be found in the tactical and strategic strains currently being exerted on IS and its wider global network.
The recent arrest of Paris terror attack suspect Salah Abdeslam in Brussels was likely seen as an existential threat to IS-linked cells inside Belgium. The perception of a breach may have driven planners to accelerate operations, for fear that the European authorities could employ critical intelligence gained from Abdeslam to disrupt future attacks.
Such a ticking clock may explain why the terrorists opted for a crude dual-bombing in place of a more sophisticated and co-ordinated hybrid assault similar to that undertaken in Paris in late 2015.
At a broader level, the attacks may also be linked to the immense pressures placed on IS by an array of local, regional and international actors. Collectively, the actions of Russia, the US, Iran, Turkey and many other players have translated into a loss of around one-quarter of the group’s territory over the last year.
Kurdish and Iranian-backed Shi’a militias have, in many cases, actively routed the group from its territorial holdings over the last year. Thanks to Iranian and Russian backing, the Syrian army is also exerting increasing pressure on IS. The Syrian army has made recent advances in areas such as Tabqa and Palmyra, signalling a significant shift in the regime’s willingness and capacity to combat IS.
All this has served to dispel much of IS’s mystique and the viability of its mission. In 2014, the group’s emir, Abu Bakr al-Baghdadi, could point to IS’s many and exceptional successes to make the case that it was clearly on track to establishing its Islamist utopian ideal. Such apparent evidence in turn allowed the group to garner legitimacy, support, and recruit new members.
Today, such successes are few and far between. Some are now questioning whether IS will even be a significant insurgent player in the Syrian conflict by 2017.
As IS stunned the world with its blitzkrieg across eastern Iraq in 2014, there was little need for it to conduct attacks outside the Middle East. Its apparent success and superiority over its local rivals was more than enough to draw large amounts of external support and recruits for its cause.
But as IS has weakened over the past two years, its popularity and freedom of action have become increasingly constrained within its immediacy. In such circumstances, insurgent groups often seek to strike outside their own borders as both a punitive measure and a demonstration of strength to potential supporters.
This was precisely Somalian terrorist group al-Shabaab’s logic when it assaulted Kenya’s Westgate mall in 2013. This story echoes much of what IS is experiencing now.
Under increasing pressure from an African Union occupation force that included large contingents from the Kenyan army, al-Shabaab found itself pushed from its seat of power in Mogadishu into Somalia’s south. Unable to mount a serious offensive on the occupiers, the group opted to strike in Kenya itself. This sent a message that Kenya could not expect to safeguard its own territory as long as it engaged in such perilous dalliances abroad.
We can only expect more such attacks as IS continues to decline and lash out. Some will invariably foil the various security establishments arrayed against them.
But, it is crucial to remember that this type of terrorism is aimed at sowing discord, chaos, suspicion and divisiveness among the multicultural societies it targets. In doing so, IS is seeking to create the conditions in which its message finds more willing supporters among those disenfranchised by such division.
What goes on in the mind of a suicide bomber? What motivates someone to spend their last day on the planet blowing up complete strangers? Bad enough, perhaps, if the strangers in question are soldiers, police, or other representatives of the state. But holidaymakers and commuters?
It takes a special sort of alienation, radicalisation and dehumanisation to think that the people standing next to you in the check-in queue merit being randomly dismembered.
One assumes that the growing number of people who volunteer for these sorts of missions are confident that they are off to paradise. Given that they won’t live to see the results of their zealotry, the logic must be in some way transcendental, and not one available to rational scrutiny or dissuasion by the rest of us.
Either way, if paradise is going to be full of ex-jihadists I’m rather glad I’m not going.
In the meantime, back on earth, the effectiveness of this suicidal strategy is all too clear and painful, especially for those directly affected. Even for the rest of us, the net result is to add yet another level of depressing tedium to our day-to-day existence, as security is increased to ever-higher levels.
No doubt we ought to be grateful to have the opportunity to travel around Europe or spend a long lunch enjoying a bit of intellectual chit-chat in a Parisian café, as I did today. I am – very.
This is, as they say, just about as good as it gets. And that is rather the point of the attacks on the symbolic heartland of Europe as a civilisation and – in today’s case – as an institution.
The freedom of association, expression and thought that is such a distinctive feature of European intellectual and social life is clearly resented by an alarmingly large group of people. Such hitherto taken for granted freedoms are directly threatened by the randomness of terrorism. Last week, for example, I had to queue to have my passport checked on re-entering France – despite arriving from another Schengen area country.
Yes, I realise this is an especially privileged sort of problem and one that evokes little sympathy. But it is another very real manifestation of Europe’s steadily shrinking public space. One doesn’t need to be a starry-eyed cosmopolitan to recognise that passport-free travel is one of Europe’s greatest practical and symbolic achievements.
It takes a particular sort of confidence in one’s neighbours to make such an idea feasible. The Schengen agreement was unlikely to survive the migration crisis; terrorist outrages may seal its fate.
What this suggests is that noble ideas, admirable principles and feelings of human solidarity may only be possible under particular, possibly unique and historically unrepeatable circumstances.
The European project emerged from the greatest trauma that continent has ever known. It ought to be remembered that today’s problems pale into insignificance beside them. Europeans have made remarkable progress over the last 50 years or so – in every sense of the term. It is no wonder so many people want to live there.
And yet it is also painfully apparent that such achievements are being steadily eroded and undermined. EU President Donald Tusk’s suggestion that European solidarity will be a vital part of the response to these events looks like well-intentioned wishful thinking.
The reality seems to be that there are sufficiently large numbers of people in Europe who are prepared to die and slaughter others in an effort to undermine Europe’s greatest achievements. There is, it seems, very little that can be done to stop them.
Depressingly, there is also no basis for negation with zealots who think they are on a mission from God. It’s not even clear – to me, at least – quite what the suicide bombers hope their deaths will actually achieve or what the big plan is.
It’s hard not to think that some of the animus directed toward European civilisation is fuelled by a resentment of just how agreeable and successful it has been for those fortunate enough to be part of it.
No doubt some will consider such views as naïve and Eurocentric. Yes, the French did dreadful things in Algeria, and the Belgians did worse in the Congo.
But even if this is construed as some sort of post-imperial blowback, it looks a bit late, ludicrously out of proportion, and unlikely to do anything other than to make life in Europe miserable, too. But perhaps that’s ultimately the point.
UK-based Christian Solidarity Worldwide (CSW) has told ANS that the “appalling human rights violations taking place in North Korea’s prison camps” will be highlighted in the European Parliament at two key events during this month (April 2010), reports Dan Wooding, founder of ASSIST Ministries.
On April 7, 2010, former North Korean prisoner Shin Dong-hyuk, Liberty in North Korea (LiNK) and Christian Solidarity Worldwide (CSW) will give evidence at a hearing to be held by the Subcommittee on Human Rights.
One week later, a major documentary film, Kimjongilia, will be screened at the European Parliament in Brussels as part of the One World human rights festival. The film provides an extraordinary insight into the shocking realities of conditions in North Korea’s prison camps through the personal testimonies of former prisoners.
The film’s Director, Nancy C. Heikin, and author, Pierre Rigoulot, will attend the event in the European Parliament hosted by CSW and Human Rights Without Frontiers (HRWF) at 6.30pm in the Yehudi Menuhin Room.
These initiatives are the latest steps in a growing international campaign to raise awareness of the dire situation in North Korea’s prison camps. In November 2009, CSW hosted the visit of two former North Korean prisoners to London and Brussels, who gave evidence to a hearing in the House of Commons, including personal accounts of torture, starvation and slave labor.
CSW’s Advocacy Director Tina Lambert, who will give evidence at the hearing on April 7th, said: “We are delighted that the European Parliament is turning its attention to the desperate human rights situation in North Korea. Such a focus is long overdue and much needed, and we believe the combination of the evidence provided at the hearing, and the screening of Kimjongilia a week later, will help push the humanitarian crisis in North Korea’s gulags higher up the European Union’s agenda. It is time for the EU to seriously consider ways in which the crimes against humanity perpetrated by the North Korean regime can be investigated, and the culture of impunity addressed.”
Note from Dan Wooding: As one of the few Christian journalists to ever report from inside North Korea, I totally support this campaign to raise awareness of the terrible regime and the way it treats its people, especially the many thousands of believers there who are languishing in labor camps, or are being publically executed as an example to others.
No wonder that North Korea has again as won the dubious title of the world’s worst persecutor of Christians, according to the latest ranking released by religious liberty advocates Open Doors.
The communist nation has topped the mission organization’s World Watch List for eight consecutive years because of its long history of targeting Christians for arrest, torture and murder. California-based Open Doors USA estimates that of the 200,000 North Koreans languishing in political prisons, 40,000 to 60,000 of them are Christians.
“It is certainly not a shock that North Korea is No. 1 on the list of countries where Christians face the worst persecution,” said Open Doors USA President Carl Moeller. “There is no other country in the world where Christians are persecuted in such a horrible and systematic manner. Three generations of a family are often thrown into prison when one member is incarcerated.”
Report from the Christian Telegraph
Forced from Buddhist homeland, dangers arise in Hindu-majority Nepal.
KATHMANDU, Nepal, February 23 (CDN) — Thrust from their homes in Bhutan after Buddhist rulers embarked on an ethnic and religious purge, Christian refugees in Nepal face hostilities from Hindus and others.
In Sunsari district in southeastern Nepal, a country that is more than 80 percent Hindu, residents from the uneducated segments of society are especially apt to attack Christians, said Purna Kumal, district coordinator for Awana Clubs International, which runs 41 clubs in refugee camps to educate girls about the Bible.
“In Itahari, Christians face serious trouble during burials,” Kumal told Compass. “Last month, a burial party was attacked by locals who dug up the grave and desecrated it.”
Earlier this month, he added, a family in the area expelled one of its members from their home because he became a Christian.
Bhutan began expelling almost one-eighth of its citizens for being of Nepali origin or practicing faiths other than Buddhism in the 1980s. The purge lasted into the 1990s.
“Christians, like Hindus and others, were told to leave either their faith or the country,” said Gopi Chandra Silwal, who pastors a tiny church for Bhutanese refugees in a refugee camp in Sanischare, a small village in eastern Nepal’s Morang district. “Many chose to leave their homeland.”
Persecution in Bhutan led to the spread of Christianity in refugee camps in Nepal. Though exact figures are not available, refugee Simon Gazmer estimates there are about 7,000-8,000 Christians in the camps – out of a total refugee population of about 85,000 – with many others having left for other countries. There are 18 churches of various faiths in the camps, he said.
“Faith-healing was an important factor in the spread of Christianity in the camps,” said Gazmer, who belongs to Believers’ Church and is awaiting his turn to follow five members of his family to Queensland, Australia. “A second reason is the high density in the camps.”
Each refugee family lives in a single-room hut, with one outdoor toilet for every two families. The Nepalese government forbids them to work for fear it will create unemployment for local residents.
Life was even harder for them before 2006, when Nepal was a Hindu kingdom where conversions were a punishable offence.
“When I began preaching in 2000, I had to do it secretly,” said Pastor Silwal of Morang district. “We could meet only surreptitiously in small groups. I used my hut as a make-shift church while many other groups were forced to rent out rooms outside the camp.”
A fact-finding mission in 2004 by Brussels-based Human Rights Without Frontiers found that police pulled down a church structure built by Pentecostal Christians in the Beldangi camp by orders of Nepal’s home ministry. The rights group also reported that Hindu refugees ostracized the Christians, who had proceeded to rent a room outside the camp to meet three times a week for worship services and Bible study.
When the Jesus Loves Gospel Ministries (JLGM) organization sent officials from India to the Pathri camp in Morang in 2006, they found that local residents resentful of the refugees had taken note of a baptism service at a pond in a nearby jungle.
“In August, we were planning another baptism program,” JLGM director Robert Singh reported. “But the villagers put deadly poisonous chemicals in the water … Some of the young people went to take a bath ahead of our next baptism program. They found some fish floating on the water and, being very hungry – the refugees only get a very small ration, barely enough to survive on – they took some of the fish and ate them. Three of them died instantly.”
Singh also stated that poisoned sweets were left on the premises of the refugee school in the camp. They were discovered in time to avert another tragedy.
Life for Christian refugees improved after Nepal saw a pro-democracy movement in 2006 that caused the army-backed government of Hindu king Gyanendra Bir Bikram Shah to collapse. The king was forced to reinstate parliament, and lawmakers sought to curb his powers by declaring Nepal a secular state.
Though Christian refugees are now allowed to run churches openly in the camps, ill will toward them has yet to end. When Pastor Silwal asked camp authorities to allow him to open a church in 2006, Hindu neighbors protested, saying it would cause disturbances. Camp authorities allowed him to open a tiny church in a separate room on the condition that its activities would not disturb neighbors.
Earlier in his life in Bhutan, said the 40-year-old Pastor Silwal, he had been a stern Hindu who rebuked his two sisters mercilessly for becoming Christians. He forbade them to visit their church, which gathered in secret due to the ban on non-Buddhist religions in place at the time. They were also forbidden to bring the Bible inside their house in Geylegphug, a district in southern Bhutan close to the Indian border.
“I became a believer in 1988 after a near-death experience,” Pastor Silwal told Compass. “I contracted malaria and was on the verge of death since no one could diagnose it. All the priests and shamans consulted by my Hindu family failed to cure me. One day, when I thought I was going to die I had a vision.”
The pastor said he saw a white-robed figure holding a Bible in one hand and beckoning to him with the other. “Have faith in me,” the figure told him. “I will cure you.”
When he woke from his trance, Silwal asked his sisters to fetch him a copy of the Bible. They were alarmed at first, thinking he was going to beat them. But at his insistence, they nervously fetched the book from the thatched roof of the cow shed where they had kept it hidden. Pastor Silwal said he tried to read the Bible but was blinded by his fever and lost consciousness.
When he awoke, to his amazement and joy, the fever that had racked him for nearly five months was gone.
Pastor Silwal lost his home in 1990 to the ethnic and religious purge that forced him to flee along with thousands of others. It wasn’t until 1998, he said, that he and his family formally converted to Christianity after seven years of grueling hardship in the refugee camp, where he saw “people dying like flies due to illness, lack of food and the cold.”
“My little son too fell ill and I thought he would die,” Silwal said. “But he was cured; we decided to embrace Christianity formally.”
In 2001, Bhutan4Christ reported the number of Bhutanese Christians to be around 19,000, with the bulk of them – more than 10,500 – living in Nepal.
When persecution by the Bhutanese government began, frightened families raced towards towns in India across the border. Alarmed by the influx of Bhutanese refugees, Indian security forces packed them into trucks and dumped them in southern Nepal.
Later, when the homesick refugees tried to return home, Indian security forces blocked the way. There were several rounds of scuffles, resulting in police killing at least three refugees.
Simon Gazmer was seven when his family landed at the bank of the Mai river in Jhapa district in southeastern Nepal. Now 24, he still remembers the desolation that reigned in the barren land, where mists and chilly winds rose from the river, affecting the morale and health of the refugees. They lived in bamboo shacks with thin plastic sheets serving as roofs; they had little food or medicine.
“My uncle Padam Bahadur had tuberculosis, and we thought he would die,” said Gazmer, who lives in Beldangi II, the largest of seven refugee camps. “His recovery made us realize the grace of God, and our family became Christians.”
The plight of the refugees improved after the U.N. High Commissioner for Refugees (UNHCR) stepped in, receiving permission from the government of Nepal to run the refugee camps. According to the UNHCR, there were 111,631 registered refugees in seven camps run in the two districts of Jhapa and Morang.
Though Nepal held 15 rounds of bilateral talks with Bhutan for the repatriation of the refugees, the Buddhist government dragged its feet, eventually breaking off talks. Meantime, international donors assisting the refugee camps began to grow weary, resulting in the slashing of aid and food. Finally, seven western governments – Canada, Norway, Denmark, New Zealand, Australia, the United States and the Netherlands – persuaded Nepal to allow the refugees to resettle in third countries.
The exodus of the refugees started in 2007. Today, according to the UNHCR, more than 26,000 have left for other countries, mostly the United States. A substantial number of the nearly 85,000 people left in the camps are ready to follow suit.
Although they now have a new life to look forward to, many of Bhutan’s Christian refugees are saddened by the knowledge that their homeland still remains barred to them. So some are looking at the next best thing: a return to Nepal, now that it is secular, where they will feel more at home than in the West.
“I don’t have grand dreams,” said Pastor Silwal. “In Australia I want to enroll in a Bible college and become a qualified preacher. Then I want to return to Nepal to spread the word of God.”
Report from Compass Direct News
The (Orthodox) Church of Cyprus has taken Turkey to the European Court of Human Rights for failing to protect Christian places of worship in the breakaway Turkish Republic of Northern Cyprus, reports Ecumenical News International.
“We count on the international community to help prevent our historic churches and monasteries from total ruin,” said Bishop Porfyrios of Neapolis, the church’s representative to European institutions in Brussels.
Cyprus has been split into a Turkish Cypriot north and a Greek Cypriot south since 1974, when Turkey invaded the island following a short-lived coup by Greek Cypriot supporters of a union with Greece.
Report from the Christian Telegraph