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"Was wird in Deutschland getan, um die Radikalisierung von Jugendlichen und jungen Erwachsenen in religiösen Extremismus zu verhindern? Wo sollte erfolgreiche Arbeit ansetzen? Der Report klärt über die Unterschiede von Prävention und Deradikalisierung auf und bietet eine Übersicht über existierende Projekte und Initiativen. Welche Erfahrungen gibt es und welche Schlüsse lassen sich für zukünftige Projekte ziehen? Handlungsempfehlungen für Forschung, Politik und pädagogische Praxis schließen den Report ab." (Autorenreferat)

The objective of the research was to identify the factors that contribute to the increase in rates of gender-based violence and to clarify the role of the authorities in the fight against this problem. To achieve this objective, the following methods were used: statistical analysis, hypothetical-deductive model, factor analysis, generalization and analogy and correlation analysis. It was found that there is a negative relationship between the level of violence against women and the economic situation, the level of gender inequality, the level of development of social norms and the level of gender development (only for violence against women who are not intimate partners). A positive relationship between the level of gender development and the level of domestic violence was demonstrated. Factors that directly negatively affected rates of gender-based violence were identified: cultural, traditional, religious beliefs about the status of women in society; authorities' restrictions on the rights of individuals associated with the COVID-19 pandemic. The authorities' tools to counter gender-based violence were identified. The perspective of further research is the identification of the social and legal aspects of this global phenomenon.

Notwithstanding all differences between the two chosen examples some astonishing parrallels come to light concerning cultural frameworks & deeper social mechanisms, which foster the emergence & success of radical religious movements in these areas. The concrete causes & trigger mechanisms are a general atmosphere of political, social, & above all moral crisis as well as a state of cultural war within these societies -- a fierce struggle for religious core values & moral standards between liberal-secular parts & traditional-religious sections of the population. Some spectacular examples of religious terrorism from both cultural areas -- the 1995 Oklahoma City Bombing & Palestinian suicide assassinations in Israel -- will allow a sober view on the background of religious violence. Official authorities just as these societies as a whole have enormous difficulties in handling the problem, & these societies show a specific kind of helplessness toward religious radicals & terrorists. Adapted from the source document.

"Warum werden aus jungen Menschen salafistische Jihadisten, die Gewalt propagieren oder sogar in den Irak und nach Syrien ausreisen? Der Report untersucht individuelle Motivationen und Karriereverläufe, um Erklärungen für Radikalisierungsprozesse zu finden: Welche Rolle spielen individuelle Eigenschaften, mikrosoziale Voraussetzungen wie die Familie, meso-soziale Faktoren wie die soziale Umgebung oder makro-soziale, das heißt gesellschaftliche Bedingungen? Die Erkenntnisse des Reports bilden die Basis für Handlungsempfehlungen für Politik, Sicherheitsbehörden, Wissenschaft und Zivilgesellschaft." (Autorenreferat)

"Der Ukraine-Konflikt hat seit 2014 den Nordkaukasus aus der Berichterstattung in und über Russland verdrängt. Doch an seiner kaukasischen Staatsperipherie ist Russland auch weiterhin mit Herausforderungen konfrontiert, die seine innere Sicherheit und die Stabilität als Vielvölkerstaat betreffen. Dagestan - die größte kaukasische Teilrepublik - bildete dabei in den letzten fünf Jahren einen Brennpunkt der Kämpfe zwischen Sicherheitskräften und bewaffnetem Untergrund. Mit einem Führungswechsel im 'Kaukasus-Emirat' wurde Dagestan auch zum ideologischen und logistischen Zentrum eines nordkaukasischen Jihadismus; in dieser Hinsicht hat die Teilrepublik damit Tschetschenien überholt. Welchen Einfluss hatten die Kriege in Tschetschenien auf die Nachbarrepublik? Wie hat sich nach Ende der Sowjetunion die religiöse 'Wiedergeburt' in diesem Landesteil Russlands vollzogen, wo der Islam tiefer verwurzelt ist als in anderen Gebieten der Föderation? Wie wirkt sich die große ethnische Vielfalt Dagestans auf das politische und gesellschaftliche Leben der Republik aus? Die vorliegende Studie widmet sich diesen Fragen und thematisiert damit Problemfelder, durch die sich Dagestan als schwierigste Teilrepublik Russlands hervorhebt." (Autorenreferat)

The aim of this article is to explain how suicide attacks, which began as a very specific & limited strategy of Islamist organizations, could become more generalized. The figure of the martyr has become the main figure of the intifada al Aqsa, & the suicide bomber is one, if not the main, incarnation. Through an analysis of the Palestinian discourse of martyrdom, this article demonstrates how the martyr constitutes the figure of the "national hero," a sacralized & exemplary figure. This derives from the double association with a cause, the Palestinian national cause, & with a system of beliefs (faith). The sacralization of this figure of the hero & its integration into religious terms of reference makes it possible to cite the next world, which at the same time authorizes the reference to death & to overcoming death. The reference to death corresponds to the evolution of the Palestinian analysis of the balance of power, to their feeling of being the losers anyway. In this context, commitment to the national struggle can only mean death, so the hero of such a struggle is the hero who dies. But the sacralization of his death & its integration into a religious context of meaning makes it possible to go beyond the level of death, & to create an instrument for victory & a better future: for the personal fate of the shahid, on the one hand, who is promised the rewards of paradise, but also for the national struggle, which each shahid connects a little more with the jihad, the sacred fight in which victory is certain in the long term. The insistence on a sacralized national hero, the martyr, thus allows, through the integration of the national struggle in a religious frame of meaning, a double overcoming: the overcoming of the death of the fighters & the overcoming of the certain failure of the national cause. Now that it is registered in another longer-term temporality, religious atemporality & the eschatological temporality of the jihad, this national fight can again be envisaged as victorious. 55 References. Adapted from the source document.

Islam has an unmistakable social & cultural presence in the European public space. It is too clearly visible & too "obstinate" for it not to give rise to debate & tension. Examples of issues that have led to lively debate on the acceptability of Islam in the European public space are the wearing of the hijab, the position of women, fundamentalism, & other intellectual & religious issues. Debates on the presence & visibility of Islam in the cities have become particularly significant, dealing with mosques, Islamic cemeteries, or the possibility of sounding the call for prayer, the adhan; these are not just debates in the public space, but about the public space. This would seem to be the main issue, since it concerns the perception of control over & the symbolic definition of territory. 52 References. Adapted from the source document.

The author proposes to study the effects of identity formation for Muslims living in Germany. In order to do this he postulates that the best research will be done by investigating religious conflicts, their causes, & consequences within Germany. He states that the Muslim religion tries to establish itself in the public space through the creation of Mosques & other established religious practices such as the prayer call. The following confrontation with the German population & its institutions will have three possible outcomes the likelihood of which an empirical approach will show. These consequences are: conflict, defense, or cooperation. 1 Figure, 24 References. S. Schieszler

This article develops some analytical & comparative perspectives on the public conflicts over the incorporation of Muslim minorities in Western Europe. Drawing on research results from a macrocomparative study on the incorporation of Muslims in GB, France, & Germany, it is argued that the transformation of the classical modern nation-state, epitomized by the decoupling of political organization & collective identity, is changing institutionalized conflict patterns over religion. On the one hand, the incorporation of Muslim migrants & the accompanying public conflicts are still shaped by the historically determined institutional logic of religious diversity. On the other hand, the inclusion of religion as a category of identity in the public sphere attests to far-reaching institutional changes. As European states face claims for a public recognition of their citizens' particularistic religious identities, which are legitimized in terms of a universalistic human rights discourse, they are increasingly developing new institutional arrangements of religious diversity, recoupling political organization & collective identities. 35 References. Adapted from the source document.

This article presents results of an ethnographic case study dealing with a conflict on minaret building & the call for prayer in a small German town. The author had the opportunity to observe the conflict, which was enacted in the context of several neighborhood assemblies in which Muslim & non-Muslim neighbors came together. His analysis shows that the dynamic of the conflict is shaped by arguments that rely simultaneously on formal law & deeply embedded rules of hospitality. These two dimensions & further modern forms of discourse act together in this conflict, which becomes a sort of a modern ritual of incorporation. This in turn comes very close to rituals of incorporation of strangers that are well known & widely studied by modern ethnographers. 19 References. Adapted from the source document.

Palestinians fight one another in the civil war. The political development of Hamas from a rebel movement to a party has failed, & there is terror & violence in the "biggest open air prison of the world": however, whoever will leave the Gaza Strip to its own, will not bring peace to Israel [ & turn the Palestinian cause into a playing field for the Jihad. Adapted from the source document.

Using the concept of ecumenical consciousness, this article investigates a possible connection between the modes of religious thought by religious actors & their conflict behavior. To this end, two Islamic movements are compared, that were/are both in a state of occupation: the Pathan Khudai Khidmatgars & the Palestinian Hamas. The underlying premise of the investigation is that "universal" Islamic movements prefer nonviolent forms of resistance, whereas "exclusivist" Islamic movements are prone to violence. This expectation is confirmed by an analysis of the means of communication in both movements & by an examination of their conflict behavior. The significance of the explanatory variable, however, requires further precision; hence the article includes some desiderata for future research. References. Adapted from the source document.