The Jihadis and the Family

F. Khosrokhavar
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Abstract

Chapter 4 examines the ways in which the circumstances and dynamics of a family can affect the decisions and behavior of its members, including decisions leading to jihadism. Regarding Europeans jihadis, in many cases the analysis of their family background sheds light on their radicalization. Some configurations, such as the single-parent family or stepfamily, play a role in young people’s radicalization, particularly broken families, especially among Muslims living in ghettoized neighborhoods. Some people used family as the setting for their violent action: brothers, sisters, cousins, and, more exceptionally, fathers or mothers. For others, coming from broken families, jihadi violence was a continuation of family violence. In some cases, members of crisis-stricken families (brothers, cousins) were reconciled through their joint participation in jihadi action. Three types of families in crisis can be mentioned: the headless patriarchal family, the neo-traditional family, and the stepfamily. All of them are marked by the crisis of authority in the home, which can lead to feelings of guilt (self-blame) or injustice. These feelings, in some cases, can contribute to a person’s involvement in jihadism. One can also distinguish jihadi “fratriarchy” (brotherhood), and “jihadophile” families.
圣战分子和他们的家族
第四章考察了家庭环境和动态如何影响家庭成员的决定和行为,包括导致圣战主义的决定。对于欧洲的圣战分子,在许多情况下,对他们家庭背景的分析可以揭示他们的激进化。某些结构,如单亲家庭或再婚家庭,在年轻人的激进化中发挥了作用,特别是在破碎的家庭中,特别是在居住在贫民区的穆斯林中。有些人把家庭作为他们暴力行为的背景:兄弟、姐妹、表亲,更罕见的是,父亲或母亲。对于来自破碎家庭的其他人来说,圣战暴力是家庭暴力的延续。在某些情况下,受到危机打击的家庭成员(兄弟、表亲)通过共同参与圣战行动而和解。危机中的家庭有三种类型:无头家长制家庭、新传统家庭和继家庭。他们都以家庭权威危机为特征,这可能导致内疚(自责)或不公正的感觉。在某些情况下,这些感觉可能会导致一个人参与圣战。人们还可以区分圣战分子的“兄弟情谊”和“圣战分子”家庭。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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