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Dr. Kathleen Sitzman, BIS Coordinator April 27, 2011 
Capstone Cover Page 
Weber State University Bachelor of Integrated Studies Program 
Name: Steven W. Pearce 
Date: April 27, 2011 
Project Title: The Radicalization Process: A Look at the Causes of Radicalization in the Muslim World 
Brief summary of project: Radicals are made and not born. People are socialized into becoming radicals and performing acts of violence against their fellow man. This paper examines the causes of radicalization within the Muslim world. 
Area of Emphasis 1: Sociology 
Committee Member from that discipline: Dr. Robert Reynolds 
Area of Emphasis 2: Anthropology 
Committee Member from that discipline: Dr. Mark Stevenson 
Area of Emphasis 3: Political Science 
Committee Member from that discipline: Dr. Kyle Hoskins 





BIS 4800 

The Radicalization Process 

A look at the causes of radicalization in the Muslim world 


Steven Pearce 

Spring 2011 



Radicals are made and not born. People are socialized into becoming radicals and performing acts of violence against their fellow man. This paper examines the causes of radicalization within the Muslim world. 


  
Introduction and Nature of Research Question 
Literature Review 
Frame Alignment 
Conflict Theory and Charismatic Leaders 
Radicalism in the West 
Research Methods 
The Internet, Social Media and Process of Radicalization of Muslims 
Conclusion 
Works Cited 
Glossary 
Appendix A 
  
Introduction and Nature of Research Question 


Islam, the fastest growing religion on Earth (Unknown, Fastgrowing Islam Winning Converts in Western World, 1997), is very often misunderstood by both Muslim and non-Muslims alike. Without a central authority figure that speaks for the religion, it allows for any anonymous shaykh (Arabic terms defined in glossary at the end of the paper) to make fatwas based on their religious understanding. This can lead to more confusion about what Islam is and what it stands for. This results in people wondering if Islam is a religion of peace or of war, resulting in the recent congressional hearings about radicalism within Islam (Parkinson, 2011). 


Browsing through the internet and in conversations people often say, “Why don’t Muslims speak out against radicalism more?” or “What do you think about Osama Bin Laden.” As a result, American Muslims are in a situation where they feel the need to apologize for the heinous actions of a very small minority, when this small minority would not hesitate to kill Muslims they see as munafiq because they do not agree with their actions. This is not what Islam teaches so the question remained, how does one become radicalized? 


Radicalism is looked at in terms of Islam, but how radicalism and radicalization was looked at and defined in the past was also researched. This was accomplished through content analysis by finding articles and reports of past radicals, and looking for patterns in their pasts. It is also necessary to both define and differentiate between both radical Muslims and mainstream Muslims. Terms such as fence-sitters will be used and explained. These are terms that were used during conversations with radicals. These terms are also on blogs. Besides literature reviews, it will also be necessary to look at the internet for a social medium for recruiting and looking at websites and techniques currently used by radicals for the radicalization process of new prospects. It is also important to look at patterns of the type of people the recruiters are looking for. 


This research began in July of 2010. Social Media websites such as Facebook and Youtube were looked at. Inspire, an online magazine published by Al-Qaeda in English, was looked at to see what they are publishing and how it is used for the recruitment of future radicals. The reason that the internet was used instead of face to face research is because the internet has been a very instrumental tool used by recruiters to get people to follow radical ideology. 


Literature Review 


Radicalism means having extreme views. It is also defined as the political orientation of those who favor revolutionary change in government and society (wordnetweb.princeton.edu). Radicalization is the process by which one becomes radicalized (Lewis, 1975, p. 664). 

Egon Bittner defines radicalism as: "A distinct philosophy and program of social change looking toward systematic destruction of what is hated, and its replacement by an art, a faith, a science or a society logically demonstrated as true and good and beautiful and just. . . ." (Bittner, 1963, p. 929). Bittner then goes on to explain that radicalism is a completely different viewpoint than the traditional worldview. This results in a rejection of that worldview and the people who hold this opposing worldview want to make this opposing worldview known by any means necessary. As a result they will use different ways and means in order to express this worldview and to try to make it the dominate worldview (Bittner, 1963, p. 929). This can also be obtained through violent means. Radicalization is the process by which one becomes radicalized. 

The term Radicalism when used with Islamic extremists refers to an individual who refuses to listen to any other version of Islam except their own and is willing to harm and kill people who do not agree with their version of Islam. They believe that anyone who does not believe in the same manner is an apostate infidel and their blood is to be spilled. 

In order to address and solve the problem of radicalism within Islam, it is important to understand the radicalization and socio-economic factors that can lead to one being susceptible to becoming radicalized. There appears to be patterns of Muslims, especially men, unable to find jobs. Within Europe there are patterns of Muslims from Pakistan who do not have higher education and this leads to a lack of economic opportunities. Whenever this happens, they have more time on their hands, making them susceptible to being recruited into radical organizations.

These young, disenfranchised, ethnic minority males then look towards charismatic leaders that wish to shape their ideologies into the type of framework that would make the person willing and able to perform a violent act in an act of desperation against their target which is perceived as a Western oppressor. This is a process which is carefully planned out and orchestrated by the leaders within the organizations. 
The organizations are also willing to use the internet and social media as a recruitment tool to get others to follow suit in their ideologies. They also use it to connect with and give directions to already like-minded individuals, even giving them the knowledge necessary to carry out a “martyrdom” mission. 
There are also other groups, such as Ikhwanul Muslimin that target pre-teens to begin to frame their ideology. They then control every aspect of their lies, even picking out their spouses, leading to a cult-like control of their followers. 
It is evident from the research brought forth that radicals are not born but created. It is a socialization process that begins with contact with current radicals. The people often are unemployed and have time in order to participate in these movements. Due to their economic condition it is easy to prey upon their emotions and make them to want to lash at their teacher’s targets. They are manipulated and made to believe in the ideology which has been given to them with the intent that these new recruits would ultimately perform violent acts resulting in a change of the world that they are now against. 
Frame Alignment 
Movement recruitment has been a very important part of collective behavior research in recent years (David A. Snow, 1980, p. 787). Many groups and organizations have formed over the years; some groups have formed for political reasons, some for ethnic or racial pride, others to support religions or ideologies. In the 1960s we saw the formation of groups such as the Black Panthers. In the 19th Century there was the Ku Klux Klan. In the last few years the Tea Party movement was created. 
Frame Alignment is an explanation of how groups are formed and how recruitment takes place at the micro-level to get people to participate within these movements. While it may seem that some people are more susceptible than others to be recruited into a movement, one thing remains clear, recruitment cannot take place without prior contact with a recruitment agent (David A. Snow, 1980). A potential recruit must become informed and introduced into a particular movement. Once recruited, Frame alignment looks at the process of how one becomes involved and starts to participate within a movement (David A. Snow, 1980). 
Frame Alignment is the linkage of individuals and Social Movement Organizations (SMO) interpretive orientations, such that some set of individual interests, values, and beliefs and SMO activities, goals and ideology are congruent and complimentary (Snow, Jr., Worden, & Benford, 1986, p. 464). 
According to Snow, there are four processes in Frame Alignment. These four processes are: (a) frame bridging, (b) frame amplification, (c) frame extension, and (d) frame transformation (Snow, Jr., Worden, & Benford, 1986, p. 467). Each variant of alignment corresponds with micromobilization processes and tasks. The premise is that frame alignment, of one variety or another, is a necessary condition for movement participation (Snow, Jr., Worden, & Benford, 1986, p. 467). 
Frame bridging is the linkage of two or more ideologically congruent but structurally unconnected frames regarding a particular issue or problem. This can occur at either the organizational or individual level. This involves the linkage of an SMO with unmobilized sentiment pools or public opinion preference cluster (Snow, Jr., Worden, & Benford, 1986). These sentiment pools refer to aggregates of individuals who share common grievances and attributional orientations, but lack the organizational base for expressing their discontents and for acting in pursuit of their interests (Snow, Jr., Worden, & Benford, 1986, p. 467). 
According to Snow, frame bridging appears to be the primary form of alignment. This bridging is effected primarily by organizational outreach and information diffusion through interpersonal or intergroup networks, the mass media, the telephone, and direct mail (Snow, Jr., Worden, & Benford, 1986, p. 467). Today. social media outlets such as Facebook and Myspace are much easier ways to be used as avenues to recruit prospects. Opportunities for frame bridging are made easier by internet technology. The micro mobilization task is first to cull lists names in order to produce a probable adherent pool, and second to bring these individuals within the SMO’s infrastructure by working one or more of the previously mentioned information channels (Snow, Jr., Worden, & Benford, 1986, p. 467). 
Frame Amplification, according to Snow, refers to the clarification and invigoration of an interpretive frame that bears on a particular issue, problem, or set of events (Snow, Jr., Worden, & Benford, 1986, p. 468). Support for and participation in movement activities is frequently contingent upon the clarification and reinvigoration of an interpretive frame. According to Snow, there are two varieties of frame amplification: value amplification and belief amplification (Snow, Jr., Worden, & Benford, 1986, p. 469). 
Values, according to Snow, can be construed as modes of conduct or states of existence that are thought to be worthy of protection and promotion (Snow, Jr., Worden, & Benford, 1986, p. 469). Because individuals subscribe to a range of values that vary in the degree to which they are compatible and attainable, values are normally arrayed in a hierarchy such that some have greater salience than others (Snow, Jr., Worden, & Benford, 1986). Value amplification refers to the identification, idealization, and elevation of one or more values presumed basic to prospective constituents but which have not inspired collective action for any number of reasons (Snow, Jr., Worden, & Benford, 1986, p. 469). 
Recruitment and mobilization of prospective constituents will require the focusing, elevation, and reinvigoration of values relevant to the issues or events being promoted or resisted (Snow, Jr., Worden, & Benford, 1986, p. 469). An example of this is the Salvation Army shelters being used for the homeless while getting the local support of people in the neighborhood. This was done by appealing to the family values of people within the neighborhood. As a result there was support for the building of the homeless shelter (Snow, Jr., Worden, & Benford, 1986, p. 469). 
Beliefs refer to the presumed relationships “between two things or between some things and a characteristic of it.” Some of these beliefs used by Snow was, “the second coming is imminent, capitalists are exploiters, and black is beautiful.” Whereas values refer to goals or end-states that movements seek to attain or promote, beliefs can be construed as ideational elements that cognitively support or impede action in pursuit of desired values (Snow, Jr., Worden, & Benford, 1986, p. 469). 
Snow lists five kinds of such beliefs which he says are in the movement literature that are especially relevant to mobilization and participation processes: (1) the previously discussed beliefs about the seriousness of the problem, issue, or grievance in question; (2) belief about the locus of causality of blame; (3) stereotypic beliefs about antagonists or targets of influence; (4) beliefs about the probability of change or the efficacy of collective action; (5) beliefs about the necessity and propriety of “standing up” (Snow, Jr., Worden, & Benford, 1986). Participation in movement activity is frequently contingent on the amplification or transformation of one or more of the foregoing sets of belief (Snow, Jr., Worden, & Benford, 1986, p. 469). 
Using value-expectancy theory, Snow notes that social action is contingent on anticipated outcomes. If people are to act collectively, it is argued, then they “must believe that such action would cause change to happen, even if not automatic, without collective action.” (Snow, Jr., Worden, & Benford, 1986, p. 470). Optimism about the outcome of a collective challenge will thus enhance the probability of participation; pessimism will diminish it. This is concerning the beliefs of participating within a collective action (Snow, Jr., Worden, & Benford, 1986). 
These beliefs can be amplified and success shown to be possible by the leaders quoting and illustrating the past successes of people. This gives people hope that collective efforts in a movement can also get a positive outcome. This is important in the recruitment and maintaining of recruits within an SMO. The leaders of SMO will tell their constituents to speak up, that their voices count, and that it is a matter of necessity because no one else will stand up for you if you don’t (Snow, Jr., Worden, & Benford, 1986, p. 470). This will make people feel as if participation in the movement is a necessity and instills a feeling of desperation within the individual. The psychological ramifications of this feeling cannot be overstated. 
Frame extension is the SMO attempting to enlarge its adherent pool by portraying its objectives or activities as attending to or being congruent with the values or interests of potential adherents. The micro mobilization task of such cases is the identification of individual or aggregate level values and interests and the alignment of them with participation in movement activities (Snow, Jr., Worden, & Benford, 1986, p. 472). 
Movement leaders will frequently elaborate goals and activities so as to encompass auxiliary interests not obviously associated with the movement in hopes of enlarging its adherent base. This can be done with the employment of rock bands or hip hop groups to attract normally uninterested individuals to disarmament rallies, etc (Snow, Jr., Worden, & Benford, 1986). 
The final process of frame alignment is frame transformation. Frame transformation happens when the ideology that the SMO is trying to promote does not resonate with and is sometimes antithetical to the conventional lifestyles of an individual. When this is the case it is necessary for the SMO to plant and nurture new values while jettisoning old meanings and understandings. This creates a reframing in the individual, taking out the old and bringing in the new ideology (Snow, Jr., Worden, & Benford, 1986, p. 474). This results in a systematic alteration that radically reconstitutes what it is for participants what it going on (Snow, Jr., Worden, & Benford, 1986, p. 474). 
The ultimate outcome of frame alignment is the transformation of global interpretations. This results in a complete conversion that has changed one’s sense of ultimate grounding. This results in the person viewing oneself as a completely different person as a result of their affiliation with an SMO. Everything they see is through the scope of context taught to them by the SMO whom they are in contact with (Snow, Jr., Worden, & Benford, 1986). 
Conflict Theory and Charismatic Leaders 
Conflict Theory looks at inequality and how this can inevitably turn into conflict. It particularly looked at the wealthy and elite in comparison to the poor. Karl Marx was the first person to really come up with the concept of conflict and created a theory around it. Marx believed that the workers would unite and revolt against the elites and create change for the society (Turner, 2003, p. 132). 
Karl Marx was obsessed with capitalism and what he believed would be the outcome of capitalism. Marx understood capitalism to be based of the people who control or own the resources for manufacturing to try to make a surplus which allowed for the holders of the resources to make a profit. In order to make a profit the people who controlled the means of production had to exploit the workers. The higher the profit margin, the more exploited the workers were. Marx had inevitably hoped that this would cause the exploited workers to unite and revolt against the wealthy business owners who exploited them which would lead to a utopian society which was called Communism (Turner, 2003, pp. 163-164). 
Max Weber took early conflict one step further and said that a charismatic figure must arise and show people the inequality in the system and sway them in order to change in order for there to be a conflict. Weber also argued that leaders will create enemies, real or imagined, in order to protect the perception of their legitimacy (Turner, 2003, p. 136). 
According to Randall Collins, neo-Weberian Conflict Theory is based upon a conflict approach by emphasizing that inequalities will set into motion conflict processes, which can range from being mild and routinized, while others can become violent (Turner, 2003, p. 151). This is different than Marx who believed conflict was inevitable due to inequality and would ultimately result in a violent revolution, due to the lack of the view of legitimacy in a system (Turner, 2003, p. 132). 
There are also cases of young Muslims, often of middle class status, beginning their radicalization for the first time at university. These young people arrive in situations where their ethnicity and religion can cause further feelings of disillusionment with wider society and the sense that they do not belong. This leaves them susceptible to radicals coming and trying to recruit them (Abbas, 2007). This recruitment is done by a process of frame alignment. Also there are hints of conflict theory in this. When people become disillusioned, it can lead to conflict. 
This can currently be seen in the Arab Spring. The Arab Spring is a widespread revolution that began in Tunisia with the self emulation of one person which jumpstarted one Arab nation after another protesting their governments. Issues from low employment, lack of jobs, to not being allowed to have an Islamic identity have all been addressed in the Arab Spring. Leaders are no longer considered legitimate and the people have joined together to protest in order to make changes within the societies. These movements have been started and established by the Arab youth.; Many of these Arab youth were educated in Western universities and brought Western values with them back to their respected home countries (woman, 2011). 
There are also Muslims who have migrated from the Muslim world into Europe to look for work. These migrants come hoping for opportunity but according to some have been met with hostility and resentment, leading to them being treated as second class citizens. This has led to even more unemployment, which leads to free-time and resentment. Once resentment kicks in, it allows for people who are trying to recruit disenfranchised youth to find them rather easily and to shape their minds into their ideology so then they are willing to do their bidding. This has led to Muslims in Europe being susceptible to radicalization. 
Radicalism in the West 
Tahir Abbas began to see radicalism take shape amongst young Muslims in Europe. Abbas sought out the reasons that caused radicalism amongst Muslims as well as giving solutions to combat radicalism within the European Muslim community. 
According to Abbas, Muslim minorities in the West face a whole host of issues on relation to identity, the adaption of religio-cultural norms and values, and issues of everyday citizenship. This leads to a phenomenon of the indigenous-born, native-language speaking Muslim Youth politicized by a radicalized Islam (Abbas, 2007). 
Abbas discusses the post-war immigrant groups that were either invited or came searching for improved economic opportunities finding their young growing up in societies that exhibit prejudice, discrimination, and racism towards minority Muslim communities. This can affect their abilities to get a higher education which would allow them to gain access to better jobs (Abbas, 2007). 
Similarly, there is a perceptible view that higher education institutions are ‘hotbeds of radical political Islamic activity’, sometimes acting as launch pads for further encouraging young Muslims to become radicalized. These young Muslims are perhaps away from home for the first time, and very much emotionally affected by the injustices of the world – this is how Muslims are potentially radicalize (Abbas, 2007). Again, we can see the frame alignment process at work here. 
Encouraged to see themselves as engaged in a battle that pits ‘good’ against ‘evil’, angry young Muslims fuelled by Occidentalist sensationalism see Western nation states in negative binary terms. The rhetoric of the ‘evil other’ has been used by both George W. Bush and Osama bin Laden in an attempt to invigorate their following (Abbas, 2007). Conflict can result and allows for charismatic figures to step in and help frame the opinions of recruits. 
Gender issues are also important to explore, as it is often men who are most likely to be embroiled. Young Muslim women have been shown to better engage with the theological, political and social pressures placed on their identities as being both British-born and a Muslim. Certainly, it is reasonably well confirmed that Muslim women outperform their male counterparts in higher education, and where possible are better able to negotiate issues of ethnicity, identity and high-profile religious minority status (Abbas, 2007). 
Muslims in Britain experience a particular form of marginalization that hits the group in three ways: 1) English society tends to strongly dislike ‘foreigners’ – xenophobia remains an important issue in white-English groups as well as in more integrated ethnic minority communities; 2) direct racism and discrimination is experienced because of their skin color and 3), they experience hostility towards Islam in the same way as other Muslims in British society. (Abbas, 2007). 
These radicalized Muslims have not all necessarily been poor – some attend university but were born on the ‘wrong side of town’ meaning that they are in an ethnically different neighborhood. They experienced prejudice, racism and discrimination throughout their early lives and sustained themselves in education in spite of its limitations in relation to Muslims or ethnic minorities per se (Abbas, 2007). 
By hoping to find ‘the truth’ they were ultimately misdirected by radicalizing Islamists seeking to convert apparently once decadent young Muslims or those yearning for a more literal interpretation of the religion. By giving them a sense of belonging, identity, or an association with a struggle that transcends their everyday boundaries and barriers, theologically, metaphysically and spiritually, Islamists have moved in with a twisted message of salvation and redemption (Abbas, 2007). This is a classic example of frame alignment, changing the worldview of people. 
In certain instances, there is indoctrination of young people radicalized by messages 
claiming an Islamic knowledge that encourages the putting to death of innocent people for infinite rewards in paradise or as part of an act of war. Islamist groups of a Jihadi-Salafi orientation – those who possess a literal interpretation of Islam, which is inward-looking – are the essential driver in this radicalization of Muslims, in the West and elsewhere (Abbas, 2007).
Given the freedoms provided to Muslims in Britain to take on challenges, individuals concerning themselves with struggles in other parts of the Muslim world are encouraged. But the theology of first- and second-generation South Asian Islam, particularly in relation to Pakistanis, is generally inflexible and unable to accommodate the interests and anxieties of current generations (Abbas, 2007). 
As a consequence, younger Muslims turn to ‘radicalized’ sets of messages that 
stem from outside the community and which position them in reaction to their parents and to wider dominant society (Abbas, 2007). 
The problems of radicalism are multi-layered and multi-faceted. A young man to take the final step to ‘suicide bomber’ has to experience complete social, cultural, generational, political and economic marginalization compounded by a puritanical fundamentalist pseudo-theological outlook on life and a sheer selfishness to click that final switch (Abbas, 2007). 
Research Methods 
It was necessary to analyze social media and the capability that there is to spread one’s ideals through various social media outlets. Many social media websites and other websites such as blogs were looked at in order to see the ways and means these socially interactive tools are used for recruitment. Through reading dialogue and previous people’s interactions, one can readily read the process in recruitment. 
Looking at the lives of past radicals who have made the news for either terrorism or attempted terrorism was needed in order to see if any patterns emerge. These patterns can be anything from socio-economic, to associations with various clerics. They might have visited the same madrassa for study, or they might have been influenced by the same writings, so emerging patterns will be looked at. 
Content analysis of publications such as Inspire which is an English Al-Qaeda magazine meant for the recruitment of people into their Jihadi way of thinking, as well as websites will be conducted (Unknown, Minbar of Tawheed and Jihad). 
With part of the literature review, it will be necessary to read research journals which discuss the subject of Radicalism and Radicalization in order to see how they define these subjects. This will enable comparison of modern Islamist groups to radical groups of the past. This is necessary in order to see if there are any trends in the way that radicalism has spread. 

The Internet, Social Media and process of Radicalization of Muslims 
The internet is a tool that can and is used by radicals in order to get their message to other radicals and to would be radicals. There are many websites that have the writings and fatwas of some of the charismatic figures that have been listed in this paper as well as from many other shaykhs that are looked up to by the radicalized jihadis. 
Through the internet it is possible to publish manuals such as the Jihad Manual, online magazines such as Inspire which is an English language publication of al-Qaeda. Past issues have given details of how to use a pickup truck and to put lawn mower blades underneath it in order to drive into a crowd and literally mow people over. They have also discussed blowing up the financial districts of cities in the West. There are also instructions on how to use household items to create bombs. 
In the article, The Ultimate Mowing Machine, by Yahya Ibrahim, Ibrahim begins by discussing his disillusionment with the United States and Americans. He says that the Muslim world has been subjugated by American Terrorism and says that this is the way one can perform an individual jihad against terrorist Americans. He then goes on to say that this is a martyrdom mission and that it is a onetime operation, that you will begin the day in jihad and leave the day with Allaah (Ibrahim, 2010). 
You can see frame alignment used in his ideology by his tacit statement about terrorist Americans and something needs to be done about them. If someone who is impressionable reads this, they might take it to heart and act upon what is being said. Even if they do not act upon it they might think about it and then tell other people about this method. However, there has been no news of a truck used as a lawn mower against westerners, at least not yet. 
Social media is also a major tool for recruitment. The main social media website that is being used is Facebook, but due to the removal of jihadi groups that used Facebook as a tool, Muslimbook was created. Some of these groups and people who use Facebook as a recruitment tool might only have their site up for a week or two. Since they are breaking Facebook’s policies, their groups and profiles are removed fairly quickly. However, it is a social medium that allows jihadis to connect with each other and make plans and to network. People looking to find other like-minded radicals can find what they are looking for fairly easily. You will see on these profiles Youtube videos that were made by Al-Qaeda that are recruitment tools to attract people to perform jihad. There are many anti-American and anti-Israeli videos meant to stir the emotions of people and make them angry and want to take action. There are also many news links posted on Facebook which serves the same function as to stir the emotions. This is all necessary in order for someone to become angry making them susceptible to frame alignment. 
There was a news clip an ABC News website titled Missing Men Brainwashed by Al-Qaeda? That shows how 5 American youth were radicalized by discussions on Facebook and left to go to Pakistan and Afghanistan Area. The youth were from the Washington DC Area and one left a disturbing clip of American casualties on his computer (News, 2011). 
Frame Alignment and Radicalization Processes 
In a few conversations with Indonesians the topic of the Indonesian political Islamist group Ikhwanul Muslimin whose ultimate goal is to apply Shariah law in Indonesia. The people whom spoke about this group wish to remain anonymous. They follow the frame alignment method of recruitment into their organization. They begin by creating small groups of junior high school children who are recruited by seniors in high school and college freshmen. The groups are generally 5-7 people and a tutor. They begin by saying they want to tutor the children with their homework. The next step in the process is that the tutors begin teaching the children about Islam. They invite the children to the mosque for training. Whenever it is the child’s birthday, they present them with gifts and are very caring towards the children. This is in order to make the child want to be part of the group (Anonymous, 2011). This is a classic example of frame bridging where people within an SMO reach out to individuals in order to make them familiar with their cause. 
After the child is older, high school age, and the group trusts them, they begin to ask other questions. These questions might be what do you know about Islam? How deep is your iman or faith? What are your opinions on Afghanistan and Palestine? Ultimately culminating in what are you willing to do for Islam (Anonymous, 2011). This is frame amplification being used in a classical sense. The goal of this SMO is to amplify their values and beliefs. They want to apply their values and beliefs by seeing what a potential adherent to their cause would be will to do for Islam. This is when the SMO can see how far the participant is willing to go. If someone has potential to be an extremist it would be easy to tell here. 
Ikhwanul Muslimin will then tell its adherents its goals which is the implementation if Islam and some elements of Shariah within the Indonesian government. What this entails and to what extent, the data was difficult to attain. This is frame extension where an SMO will announce its goals to its adherants. 
Ikhwanul Muslimin will also prevent the members from being in relationships and will actually only allow the members to marry other members in the organization (Anonymous, 2011). By this time there has been a complete frame transformation and the person is now completely under the control of Ikhwanul Muslimin since they now control the individuals world-view (Anonymous, 2011). This organization is from a loosely affiliated umbrella of organizations underneath Ahlus Sunnah Waljamaah which are Salafis, but also part of the Islamic Brotherhood. They all use similar tactics to recruit people (Anonymous, 2011). 
When looking at the process of indoctrination by Ikhwanul Muslimin, there is no question that all aspects of frame alignment are taking place. It creates a strong organization that is cult like and controls every aspects of its membership once fully indoctrinated into their ideology. 
American Muslim convert Abdullah Abdul Malik has many postings on Youtube. His sole purpose is to attack other Muslims whom he says as contradictory to the Salafi Islam which he is pushing as innovators. He uses many examples of Frame Alignment in his speech in order to persuade people to join the Salafi Movement. In one particular speech there are links to three Radical Islamic Sites, including one which is openly soliciting money for the cause of Jihad. These three websites are: www.chekdamize.wordpress.com;www.islampolicy.com; www.fisabeelillah.org He adds a fourth website on his latest lecture called www.tawhed.net which openly states that it is the pulpit of monotheism and Jihad. A partial transcript of one of his speeches can be seen in Appendix A. This speech as well as speeches by people such as Anwar al-Awlaki are using the frame alignment technique in order to solicit new Muslims into their way of thinking via social media. 
Frame-bridging is being used simply because this lecture is being seen through Youtube which is one of the most famous social media outlets in the world. Youtube allows people to upload vehicles. With Youtube, one can link the Youtube video to other social media outlets such as Facebook, Twitter, Myspace, instant messaging, and to their own blogs. It makes it very easy to be shared. This particular video has 1,081 views. The channel is under the name chekdamize7. As of the writing of this paper there have been 69,732 total upload views with 632 subscribers. This Youtube channel is a very convenient way to recruit people to their cause. Whenever anyone uses Youtube, a website, blogs, or any other avenue of social media they are using frame bridging. 
People can be referred to Youtube, links from Youtube can be added to many websites, as well a through email blasts. This serves as an outlet for Malik to get his message to anyone. If people are looking for a particular message, it is there and Malik is more than happy to tell people how he believes people should follow Islam. He makes it very clear that Islam is rough, and jihad is mandatory for the Muslims to participate in. Anyone whom he sees as speaking a different message, he denigrates and says they follow a CIA version of Islam. This is a type of discrediting the competition in order to get his message and ideology out there. 
One of the three websites which Malik has listed is currently soliciting funds via donations through Paypal. This is another example of Frame Bridging which is a solicitation of funds via the internet. 
Abdullah Abdul Malik uses frame amplification many times in this lecture. The first way he does this is through value amplification. Values which he feels are in danger and need to be protected. These being the values of Islam and the Muslims in a vision which he believes were the same values shared by the Sahaba. This is evident when he says: “Which subhanallaah is one of the most crucial talks that we need to give right now. A beautiful something that is a priority to clear up some of the misconceptions and the diseases that are inside the Ummah.” He says that there is a disease within the religion of Islam and that it is his duty to help root out the disease within Islam. This stems from what he refers to as anyone who deviates from his understanding of what Islam is. Since they disagree with him they are actually aiding the enemies of Islam which is dangerous, so one must follow what he is teaching. So he is trying to instill his view of what Islamic values are on to others. 
He does this by saying what the values of the Sahaba were and what our values should be as a result of the values of the Sahaba. He said that only the Salafis follow the values of the Sahaba so in order to follow real Islam you must be a Salafi, otherwise you are just following Islam out of your own desires. By doing so you are actually causing enmity between Muslims and so he blames the problems of the Muslim world on anyone who is not following the Salafi Manhaj. Anyone who does not subscribe to his way of thinking in how Islam is supposed to be is not a Muslim and is harming the Muslims. This is a mental manipulation that causes people to have self-doubt and fear their place in the hereafter. It is a psychological manipulation that can be used to shape the way people think. 
Malik amplifies his belief when he says, “that he pulls a verse from the Qur’an and says he is happy to live under Democracy that it doesn’t clash. That statement right there, subhanallaah, Prophet Muhammad PBUH said that it clashes with all systems of Kufr, with all forms of disbelief whether it be culture, systems, or ideas anything like that. All these false concepts.” So he is saying that any system that is not Islam is actually contradictory to Islam and so he views all other systems as antithetical to Islam and so should be treated as just. Anyone who is a supporter of these other systems are kufr and out of the religion. This makes people psychologically feel as if they do not follow what Malik says then perhaps they will also become enemies of Islam. 
Malik says in another lecture titled *New* Muslim Convert Abdullah Message To All Muslims, that his goal is to be heard and to spread the real message of Islam throughout the entire world. In his previous message he says that Islam is the true revelation of Allaah and that Allaah’s rule and law is to be implemented over the entire world. That other systems can exist but under the rule of Islam (Malik, *New* Muslim Convert Abdullah: Message to All Muslims, 2011). This is Frame Extension at work, whenever people state their goals and try to get others in helping obtain these goals. His goal is to have a worldwide caliphate and he openly states this fact in his lectures. 
Malik also uses the final process of Frame Alignment with Frame Transformation in his lecture Islamic Shairah: The Law of God will Dominate when he says, “Shariah will dominate the aspect of everyone’s life. From outward to spirituality. It will replace the system of kufr and Democracry which is unjust and what benefits a few people. Shariah on the otherhand is what Allaah swt wants and is a complete deen unless the laws of Allaah and shariah is established because this is the only way to have justice. While he is saying this there is a nasheed in the background with the sounds of gunfire and explosions. He says that sisters can go to work without worrying about wearing hijab, men do not need to worry about the length of their beards. They can go to the Mosque after work, that we would live in a society that would push us to be righteous and honest and pushes one to do good, so it is easier to go to Jannah (Malik, Islamic Sharia: The Law of God Will Dominate, 2011). 
He shows that through the complete implementation of Islam which would be a complete worldwide frame transformation where the entire world would be under Islam, that there would be no problems. It is a world with justice where people do not need to worry about following their religion or being scared to do so. So his goal is to unite and motivate people to spread and implement Islam worldwide and changing the outlook of the entire world to accept Islam as the only source of a governance system, whether people are Muslim or not they will fall under this system. 
Anwar al-Awalaki has a lecture online in which he says that, “I could not reconcile living in the U.S. and being a Muslim, and I eventually came to the conclusion that jihad against America is binding upon myself just as it is binding upon every other Muslim. Awlaki than goes on to say that, “To the Muslims in America, I have this to say: How can your conscience allow you to live in peaceful co-existence with a nation that is responsible for the tyranny and crimes committed against your own brother and sisters? How can you have your loyalty to a government that is leading the war against Islam and Muslims?’ (al-Awlaki). This is but one part of his speeches that are being spread online which has proven to be very valuable in the recruitment and radicalization of people who have seen him online. This is his attempt to completely reframe the way people think and to join his cause in Jihad against the West. He has been successful in radicalizing the shoe bomber, the Times-Square bomber, the Ft. Hood Shooter, and the failed attempt to bomb the Christmas tree lighting in Portland, OR. 
On the website www.tawhid.net we see a section titled: This is Our Call. In this section we see what the goals of this particular Muslim organization are. The goals can be seen as Frame extension because the objectives of this Islamic group is being stated. One of these goals says, “A call to implement the tawheed (Monotheism) by striving against all the Tawaghit (Idolaters), by the word and the sword, and to direct humans from worshipping the creation to worshipping the Lord of the creation, and from the oppression of manmade laws and religions to the justice and light of Islam. They are asking people to take up this cause of spreading Islamic Monotheism even if it is through the sword which would mean force. They are saying that the values of the established governments are unjust and that only Islamic governments are just. They are explaining Frame Transformation, to change the entire political system of a worldview even if by force. This would be done through the removal of the secular governments and the implementation of an Islamic government which they view is the true Islam. We can also see elements of Frame amplification in this writing with their stated value and belief system which they believe is above all others values and beliefs if not in accord with their view (Unknown, Minbar of Tawheed and Jihad). 
On this website there are also links to “39 Ways to serve and Participate in Jihad.” which was not clicked on because of the fear of catching a virus. There are also links to Inspire Magazine, speeches by famous radical clerics from past to present including Muhammad bin Abdul-Wahhab, Syyed Qutb, and Osama Bin Laden. There is also an interview with a widow of a Mujahid. These are all excellent examples of Frame Bridging by linking to other sites and writings which can be used for recruitment into Radical Islamic movements (Unknown, Minbar of Tawheed and Jihad). 
On Facebook, there is a group titled, A Call to Jihad. This group has many people on there who are giving intellectual justification for waging Jihad. They are posting links to videos on Youtube. Many of these links and videos were in Pashtu, but a few were in English. They were cutting and pasting sayings of Jihadi scholars. Anything they could find that justifies Jihad they put on this Facebook page. These are all cases of Frame Bridging where they are giving resources in order to attract and recruit people into their methodology. However you will see in them the other processes in frame alignment with the ultimate goal to establish Islamic law worldwide which would be the ultimate frame transformation. Appendix B has a list of a few of the sayings that were found. 
As you can see from what is posted in this Facebook group, there is no question as to the motives and intentions behind the postings that are in this group. This gives a social mechanism and means for people from around the world to share ideas, network, and discuss radicalism. They are pushing for Jihad and a worldwide Islamic Caliphate, and Facebook allows for everyone to network. Even if this group gets removed by Facebook, which there have been many Facebook groups removed, people have already been able to share email addresses, instant messenger accounts, and phone numbers with one another. This is the ultimate tool for people looking to recruit people into their ideologies. People might be sympathetic already and when they see these writings it can cause them to go over the edge like those five Muslims youth from the Washington DC area that met on Facebook and travelled to Pakistan to fight jihad in Afghanistan and met up with people in Pakistan whom they met on Facebook. 
Conclusion 
There is no doubt that Radicalism is a growing concern for Westerners. With the media always discussing the radicals within the Islamic faith and the radicals getting the media attention, it has caused massive fear and anxiety towards all Muslims. This is evident in news specials such as CNN’s Unwelcome: Muslims Next Door. Understanding what is Radicalism and how people become radicalized is very important in our nation’s history. 
People are not born with a bomb strapped to them, ready to blow themselves up. It is against the human survival instinct to blow oneself up for the sake of an ideology. One must be taught the benefit of doing so and why it is important for a cause. This can be done by showing a Muslim all they have in this world is Allaah, the world hates them, their religion is under attack, and that it is their duty to help establish Islam as the dominating force in this world. That the current system is satanic and by helping further the cause of Islam by force, that they are actually fighting against this Satanic system in which they will be rewarded. 
In order to get people to fall into this ideology, Frame Alignment, a change of one’s worldview is necessary for this. Frame alignment takes place in different steps and this paper shows not only the steps proposed by Snow, but also how these processes can be applied to the current condition of the spread of Radicalism within Islam. 
There are also certain factors which might make one more susceptible to Radicalism. This can be unemployment, lack of education, and disenfranchisement from the current system as well as feelings of oppression and racism from the status quo. This extra time, and lack of jobs can make one more willing to participate in an extremist ideology. 
There is no doubt that the process of Radicalization is being used to Radicalize Muslims. Anwar al-Awlaki has become a master of internet propaganda and many people have followed suit and have either acted upon or tried to act upon the teachings of Anwar al-Awlaki. He has become the new face for extremism overtaking Bin Laden as the voice for the extremists. One thing is certain, there will forever be a group that is pushing this Islamist ideology, they are intent upon making Islam the sole force in this world. 

  
Works Cited 
Abbas, T. (2007). Islamic Political Radicalism: A European Perspective. Edinburgh: Edinburgh University Press. 
al-Awlaki, A. (n.d.). Message to the American People. Retrieved April 18, 2011, from Dailymotion: http://www.dailymotion.com/video/xelcve_message-to-the-american-peo... 
Anonymous. (2011, March 8). Ikhwanul Muslimin. (S. Pearce, Interviewer) 
Bittner, E. (1963). Radicalism and the Organization of Radical Movements. American Sociological Review , 928-940. 
David A. Snow, L. A.-O. (1980). Social Networks and Social Movements: A Microstructural Approach to Differential Recruitment. American Sociological Review , 787-801. 
Ibrahim, Y. (2010, October 11). Public Intelligence. Retrieved 9 2011, April, from Complete Inspire Al-Qaeda in the Arabian Peninsula (AQAP) Magazine:http://publicintelligence.net/complete-inspire-al-qaeda-in-the-arab... 
Katersky, M. C. (2010, November 10). Awlaki: 'The Most Dangerous Man in the World'. Retrieved April 10, 2011, from ABC News: http://abcnews.go.com/Blotter/awlaki-dangerous-man-world/story?id=1... 
Lewis, R. J. (1975). Social Control Violence and Radicalization: Behavioral Data. Social Problems , 663-674. 
Malik, A. A. (2011, April 23). *New* Muslim Convert Abdullah: Message to All Muslims. Retrieved April 23, 2011, from Youtube:http://www.youtube.com/user/chekdamize7#p/u/0/24OEdQl4Dag 
Malik, A. A. (2011, March 17). Islamic Sharia: The Law of God Will Dominate. Retrieved April 23, 2011, from Youtube: http://www.youtube.com/user/chekdamize7#p/u/11/-E58Myqdvxo 
Malik, A. A. (2011, April 8). The Victorious Group *Exposing theHamza Yusuf Sufi Fake Islam*. Retrieved April 18, 2011, from Youtube:http://www.youtube.com/user/bintshanda1#p/a/f/1/N_K5gnQnamo 
McGreal, C. (2010, October 31). Prime suspect in cargo plane bomb plot: Anwar al-Awlaki. Retrieved April 10, 2011, from The Guardian:http://www.guardian.co.uk/world/2010/oct/31/cargo-plane-bomb-suspec... 
News, A. (Director). (2011). Missing Men Brainwashed by Al-Qaeda? [Motion Picture]. 
Parkinson, J. R. (2011, February 8). Hill Hearing to Focus on Radical Islam; Muslim Groups Want Broader Scope. Retrieved March 15, 2011, from ABC News:http://abcnews.go.com/Politics/congressional-hearing-focused-radica... 
Snow, D. A., Jr., E. B., Worden, S. K., & Benford, a. R. (1986). Frame Alignment Processes, Micromobilization, and Movement Participation. American Sociological Review , 464-481. 
The Call to Jihad. (2011, April 19). Retrieved April 20, 2011, from Facebook:https://www.facebook.com/home.php?sk=group_200037426695015 
Turner, J. H. (2003). The Structure of Sociological Theory. Riverside, CA: Wadsworth. 
Unknown. (1997, April 14). Fastgrowing Islam Winning Converts in Western World. Retrieved July 19, 2011, from CNN: http://articles.cnn.com/1997-04-14/world/9704_14_egypt.islam_1_isla... 
Unknown. (n.d.). Minbar of Tawheed and Jihad. Retrieved April 20, 2011, from Pulpit of Monotheism and Jihad: http://www.tawhed.net/ 
Unknown. (2010, May 24). Who is Anwar al-Awlaki. Retrieved April 10, 2011, from The Week:http://theweek.com/article/index/102685/who-is-anwar-al-awlaki 
woman, A. (2011, May 30). The Arab Spring. (S. Pearce, Interviewer) 













Glossary 
Allaah: The one God. Name of God in the Qur’an. 
Ayat: Literally sign, a verse of the Qur’an. 
Fardhu ‘Ayn: Something that is said to be obligatory for Muslims to do. Some Muslims are saying it is fardhu ‘Ayn to fight in Jihad. 
Fence-Sitters: Term used by Radical Muslims to define those Muslims who appear to be watching from the sidelines and that they feel they can indoctrinate into their ideology. 
Hadeeth: Collection of sayings and actions of the Prophet Muhammad. 
Isnad: Chain of narration for a hadeeth, will even include where one was present and who he learned the hadeeth from when he first learned it. 
Jihad: Struggle, has two meanings. The first is not militaristic at all. It means struggle with inner spirituality and to do good. The other is a military action taken by an accepted authority to be used for the removal of belligerence. 
Madrassa: Place of religious education. 
Mujahadin: Holy warrior to the Radical Muslims, terrorists to the West. 
Munafiq: Hypocrites, term used by Islamist in a derogatory tone in order to present said individual as outside of Islam. 
Qur’an: Sacred text of the Muslims. 
Surat: Section of a Qur’an. 
Takfiri or Takfir: To either kick someone out of the religion, or method used to do so. 
Uluma: Islamic Scholars 


  
Appendix A 
Abdullaah Abdul-Malik: “The Victorious Group: *Exposing the Fake Hamza Yusuf Sufi Islam*” 
At the moment we are going to do a short talk on this subject right here. Which subhanallaah is one of the most crucial talks that we need to give right now. A beautiful something that is a priority to clear up some of the misconceptions and the diseases that are inside the Ummah. At the moment right now we have so many different kinds of Muslims, so many different groups. Some are very close together with minor disagreements, and some are very far from each other. Our Prophet SWT told us that this was going to happen about these 72 or 73 sects, that the people would divide. He also told us that your deen has been perfected and it is complete. So you do not need to add anything to it and you do not need to take anything from it. As a matter of fact it was a command not to add or take. So subhanallaah in this special time we are living in, where the Ummah is very low and disunited and at the time where the Muslims are trying to revive the honor of Islam and free the Muslims from the oppression and this humiliating peak and time which we have come to. We see that there is an open war against Islam, against Muslims. But it is not being stated like that. It’s being stated as it’s a war against extremism, or a war against al-Qaeda, or a war against and they use all these terms to justify there were in invading and bombing Muslim lands. So what I want to address right now is that with all these different groups these Shia, these Sufis, and then these groups they like to use terms like Wahhabis, Taliban, and things of that nature. These groups that have been created. Who is on the truth and who is on the falsehood? Who are the innovators meaning who are those inventing new versions of Islam, who are they? Do you know? This is very important and the reason why this is so important because during the time there is a war against Islam if you don’t have the true understanding of what Islam is and your following something else your actually causing the division and by you not standing with the true Muslims and with Islam itself, your actually aiding the enemies of Islam against Islam and your furthering the deviation to the next generation causing enmity and hatred between the Muslims where they will never be able to get over their problems and unite. So, I would like to say to you, to all the Muslims out there, where do you fall, because you fall somewhere. There’s so many groups. There are actually groups within groups…Islam was practiced by the Prophet and his companions. They were there when revelation came down and they lived and fought alongside Prophet PBUH themselves. SO who would know better, who would know Islam better than this group? There is nobody. So if we want to know what Islam is, we need to study the Qur’an…The truth is in the books, the truth is not in what your scholars say, that’s not what the truth is. That is someone who makes Islam fit into a Westernized lifestyle. We do not judge Islam by the media and by society today, their standards of saying this is violent, or this is radical, or this is strange. We don’t do that. We do not perceive and we don’t study Islam by today’s standards because many of the things the Sahaba did and the things that happened during the time of the best Muslims’ lifestyle would not be acceptable at all by todays standards…By you going against these groups practicing real Islam and standing with the kufar you are actually helping them and assisting them against Islam. Your supposed to stand with your brothers. The Prophet PBUH said that the Ummah is one body. Our battle is one battle. So we look at people like Hamza Yusuf who present a version of Islam which is so watered down that he pulls a verse from the Qur’an and says he is happy to live under Democracy, that it doesn’t clash. That statement right there, subhanallaah, Prphet Muhammad PBUH said that it clashes with all systems of Kufr, with all forms of disbelief whether it be culture, systems, or ideas anything like that. All these false concepts. (Malik, The Victorious Group *Exposing the Hamza Yusuf Sufi Fake Islam*, 2011) 
  
Appendix B 
Narrated Abu Huraira: A man came to Allah's Apostle and said, "Instruct me as to such a deed as equals Jihad (in reward)." He replied, "I do not find such a deed." Then he added, "Can you, while the Muslim fighter is in the battle-field, enter your mosque to perform prayers without cease and fast and never break your fast?" The man said, "But who can do that?" Abu- Huraira added, "The Mujahid (i.e. Muslim fighter) is rewarded even for the footsteps of his horse while it wanders bout (for grazing) tied in a long rope." 
Bismi Allaah,Encouraging Believers to fight in Jihad; the Good News that a Few Muslims can overcome a Superior Enemy Force 

Allah encourages His Prophet and the believers to fight and struggle against the enemy, and wage war against their forces. Allah affirms that He will suffice, aid, support, and help the believers against their enemies, even if their enemies are numerous and have sufficient supplies, while the believers are few. Allah said, 

[يَـأَيُّهَا النَّبِىُّ حَرِّضِ الْمُؤْمِنِينَ عَلَى الْقِتَالِ] 

(O Prophet! Urge the believers to fight), encouraged and called them to fight. The Messenger of Allah used to encourage the Companions to fight when they faced the enemy. On the day of Badr when the idolators came with their forces and supplies, he said to his Companions, 
«قُومُوا إِلَى جَنَّةٍ عَرْضُهَا السَّمَوَاتُ وَالْأَرْض» 

(Get ready and march forth towards a Paradise as wide as the heavens and earth.) 

`Umayr bin Al-Humam said, "As wide as the heavens and earth'' The Messenger said, 

«نَعَم» 

(Yes) `Umayr said, "Excellent! Excellent!'' The Messenger asked him, 

«مَا يَحْمِلُكَ عَلَى قَوْلِكَ: بَخٍ بَخ» 

(What makes you say, `Excellent! Excellent!') He said, "The hope that I might be one of its dwellers.'' The Prophet said, 

«فَإِنَّكَ مِنْ أَهْلِهَا» 

(You are one of its people.) Umayr went ahead, broke the scabbard of his sword, took some dates and started eating from them. He then threw the dates from his hand, saying, "Verily, if I lived until I finished eating these dates, then it is indeed a long life.'' He went ahead, fought and was killed, may Allah be pleased with him. 

Allah said next, commanding the believers and conveying goo 
[إِن يَكُن مِّنكُمْ عِشْرُونَ صَـبِرُونَ يَغْلِبُواْ مِاْئَتَيْنِ وَإِن يَكُنْ مُّنكُمْ مِّاْئَةٌ يَغْلِبُواْ أَلْفًا مِّنَ الَّذِينَ كَفَرُواْ] 

(If there are twenty steadfast persons among you, they will overcome two hundred, and if there be a hundred steadfast persons, they will overcome a thousand of those who disbelieve.) 

The Ayah says, one Muslim should endure ten disbelievers. Allah abrogated this part later on, but the good news remained. `Abdullah bin Al-Mubarak said that Jarir bin Hazim narrated to them that, Az-Zubayr bin Al-Khirrit narrated to him, from `Ikrimah, from Ibn `Abbas, "When this verse was revealed, 

[إِن يَكُن مِّنكُمْ عِشْرُونَ صَـبِرُونَ يَغْلِبُواْ مِاْئَتَيْنِ] 

(If there are twenty steadfast persons among you, they will overcome two hundred...) it became difficult for the Muslims, when Allah commanded that one Muslim is required to endure ten idolaters. Soon after, this matter was made easy news to them (The Call to Jihad, 2011).
_________________
Wealth is the fertilizer of good deeds. 

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