Written evidence from the Counter Extremism Project UK (ISL0011)
1) The Counter Extremism Project (CEP)
A not-for-profit, non-partisan, international policy organization formed by a renowned group of former Government Ministers and diplomats to address the threat from extremist ideology. Pressures financial support networks, counters the narrative of extremists and their online recruitment, and advocates for smart and effective laws, policies and regulations. A global network of experts and policymakers working to protect the interests and values of a stable, modern international system.
2) Political Islam and Extremism
Political Islam is a key driving force behind the ideology that is often the source of radicalization and extremism, leading to acts of violence, terrorism and/or recruitment to terrorist organisations. Political Islam is multi-faceted and exists in many guises. Some of the most prominent and successful manifestations of this include Hizb ut-Tahrir (HT), Islamist cleric Anjem Choudary and the Muslim Brotherhood (MB). Choudary has flamed extremism in the UK for decades. HT and MB have done the same through established networks in a number of European countries, including in the UK. In this country, the Muslim Brotherhood has established charities, youth and student Islamic societies, advocacy and lobbying organisations, and media outlets among others, which it uses to promote its fundamentalist ideology and political views. Propaganda from these individuals and organisations encourage a separatist worldview, where western values and policies are believed to be actively anti-Islam. Western foreign policy, specifically, is blamed for the deaths of innocent Muslims in Syria and other parts of the Middle East, as well as civilian deaths in Afghanistan and Pakistan due to drone strikes.
Moreover, attempts to educate the public about political Islam and its contribution to violence is often censored as anti-Muslim bigotry or Islamophobia, assuming the public cannot appreciate the nuance and will instead retaliate against all Muslims at home. This is unjustified. The majority of western communities have shown great support of local Muslim communities to prevent prejudice. It would benefit both non-Muslim and Muslims in the UK and Europe to better understand the difference between Islam and political Islam.
Organisations which ascribe to political Islam are not going to be partners in this mission. They justify anti-western sentiment, build sympathy for sharia-based law, and remain sympathetic to jihad. Prominent organisations that engage with the Muslim community, and indeed any community, should be unambiguous in their condemnation of violent extremism and the separatist ideology that underpins it.
3) Civil Society and Political Islam
The UK government, as well as other European governments, has engaged in the past with Islamist groups because they are organised, structured and well integrated within civil society in the UK, providing them enhanced standing. These groups are persuasive in representing themselves as credible interlocutors for the government as they claim to represent ‘the Islamic community’. No single Muslim community exists in Britain or in any other country in Europe. Numerous different and diverse ethnic, social and cultural groups make up the Muslim population in the UK and many religious and secular Muslims do not, in fact, feel part of ‘the Islamic community,’ nor are they represented by any one organisation, especially the Muslim Brotherhood. There are more than 2 million Muslims living in Britain and approximately 44 million in Europe. It is irresponsible to pretend that they all belong in one category follow one cohesive ideology. Those who make this generalisation risk alienating the majority of Muslims who are tolerant, moderate in their beliefs and have the same aspirations as other UK citizens.
4) Ideology
The ideology of political Islam provides an alternative vision for living for young British Muslims in particular, filtered through the prism of religion. Political Islam offers itself as a solution and alternative to the perceived failings and excess of democracy and secularism. Writers, predominantly from the early 20th century recoiled at western political and cultural influence in many newly formed Muslim-majority nation-states in the Middle East and South Asia. These writers, like the MB’s founding ideologues – Hassan al-Banna and Sayyid Qutb – influenced the rise of Islamist parties that are sympathetic to jihad by “freedom fighters” like Hamas, and outright militant groups like al-Qaeda. Moreover, their separatist worldview dividing society between the world of Islam and the world of the unbeliever is a significant factor in some communities that feel unable to integrate into western secular societies. The seeds of separatism make Muslim youth vulnerable to jihadist recruitment.
This ideology is not necessarily based on the promotion and protection of individual rights and freedoms, as well as democratic values. This ideology is effectively the thin edge of the radicalisation wedge: it focuses on promoting the concept of ‘otherness,’ of ‘us versus them’ and, under the tutelage of radical preachers and groups, as well as online propagandists, encourages separation from mainstream British society. This isolation from other viewpoints creates fertile ground that can lead to radicalisation.
Not to be ignored in the debate about the risk factors for recruitment to terrorist movements is the proliferation of propaganda and proselytizing from violent, racist, extreme nationalist groups which has also grown significantly in recent years. Extremism from the political right wing often serves to inflame political Islam and works against those who promote a tolerant and integrated society.
5) Countering Political Islam
Schools and education professionals in many European countries are overwhelmed by the scale and apparent complexity of political Islam and its extremist message. Often these schools are already facing a number of other challenges that are connected with poverty and/or the challenge of integrating a high number of pupils with immigrant backgrounds. The emergence of fundamentalist strains of Islam and an ideology which that directly conflicts with the values of liberal democracies, present a challenge which they are unable to overcome without external support. This support is scant and many do not know where to turn for help.
It is now widely recognised by decision-makers, law enforcement and social workers that a comprehensive radicalisation prevention programme also requires the development and promotion of credible counter-narratives. However, authorities are not necessarily the best placed people to form a counter-narrative and disseminate it. A narrative which is seen to be issued by those in positions of power and/or authority are often met with suspicion and therefore do little to counter the messages they are designed to combat.
Front-line professionals working in the community, especially with young people, need a strong programme of coaching, education and training which fully briefs them on the complexity of political Islam and empowers them to respond appropriately, provide robust answers, detect signs of radicalisation, and most importantly, enable them to engage in debate with young people rather than squash discussions.
By training educators, teachers, social workers and local decision-makers, the objective should be to provide them with the necessary tools and knowledge for recognising, engaging with and responding to individuals identified as from at-risk groups. In order to achieve this, it is critical that non-ideological, secular and representatives of different Muslim communities are also supported and empowered to engage in this process.
When responding to the future development of political Islam and offering guidance to an organisation of principles which are consistent with UK values, decision makers must be clear that the ultimate goal is integration. UK values should not ‘override’ the values of the Muslim community but should complement their desire to practise their faith within a tolerant society. As with other religions and cultures, there are varying degrees of participation and policy makers should be careful to avoid grouping Muslims into ‘acceptable’ and ‘not acceptable’ camps.
April 2016