Introduction -- 1. The historical perspective on European Jihadis and the birth of the Islamic State in Iraq and Sham -- 2. Subcultures of humiliation and counter-humiliation -- 3. Jihadi actors -- 4. The Jihadis and the family -- 5. The European nations and their Jihadis -- 6. The Jihadogenic urban structure -- 7. European jihadi cells -- General conclusion -- Bibliography.
"European jihadism is a multi-faceted social phenomenon. It is not only linked to the extremist behaviour of a limited group, but also to a broader crisis, including the lack of utopia and loss of meaning among the middle classes, and the humiliation and denial of citizenship among disaffiliated young people in poor districts all over Western Europe. Fundamentally, it is grounded IN AN UNBRIDLED AND MODERN IMAGINATION, IN AN UNEASY RELATIONSHIP WITH SOCIAL, CULTURAL, AND ECONOMIC REALITY. THAT IMAGINATION IS DESCRIBED IN THIS BOOK AMONG YOUNG WOMEN AND THEIR LONGING FOR ANOTHER FAMILY MODEL, ADOLESCENTS AND THEIR DESIRE TO BECOME ADULTS AND TO OVERCOME THE FAMILY CRISIS, PEOPLE WITH MENTAL PROBLEMS FOR WHOM JIHAD WAS A CATHARSIS, YOUNG CONVERTS WHO SOUGHT TO REALIZE THEIR DREAM OF A DIFFERENT RELIGION, IN CONTRAST WITH A DISENCHANTED SECULAR EUROPE. The family and its crisis, in many ways, played a role in promoting jihadism, particularly in families of immigrant origin whose relationship to patriarchy was different from that of the mainstream society in Europe. Among middle class families, the crisis of authority was a key factor for the departure of middle-class youth. At the urban level, a large proportion of jihadists come from poor and ethnically segregated districts with high levels of social deviance and the stigma attached to them. Within these poor districts, a specific subculture was built up (we call it the Slum Culture), which influenced young people and imposed on them a lifestyle likely to combine resentment and deviance with humiliation and denial of citizenship in a difficult relationship with mainstream society. BUT JIHADISM WAS ALSO AN EXPRESSION OF THE LOSS OF HOPE IN THE FUTURE IN A GLOBALIZED WORLD AMONG MIDDLE CLASS AND LOWER-CLASS YOUTH. THE CALIPHATE IN SYRIA PROMISED THE EARTH TO THESE YOUNG PEOPLE DURING ITS ASCENT BETWEEN 2014-2015 AND EVEN AFTER, THIS TIME AS A PROPHET OF A GLOOMY END TIMES"--
"Cette enquête exceptionnelle menée dans quatre grandes prisons françaises Fleury-Mérogis, Fresnes, Lille-Sequedin et Saint-Maur dresse un état des lieux inédit et alarmant du milieu carcéral de notre pays. De la fouille à la promenade, du mitard à la salle de sport, le quotidien pénitentiaire est raconté par ceux qui le vivent. Petits délinquants, dangereux criminels, voyous radicalisés, fous", surveillants, médecins, directeurs d'établissements : à tous, l'auteur donne pour la première fois la parole. Aux problèmes récurrents de surpopulation, violence, trafics en tout genre et conditions de vie dégradantes est venu s'ajouter celui de la radicalisation. Le sociologue montre comment la prison constitue un terreau fertile pour les apprentis djihadistes et un vivier de recrutement pour les plus radicalisés. Analysant avec finesse et rigueur cet univers habituellement inaccessible, il livre une réflexion plus que jamais nécessaire sur l'enfermement et ses conséquences psychiques et sociales."--Page 4 of cover
"Jihad is the most organized force against Western capitalism since the Soviet era. Yet jihadism is multifaceted and complex, much broader than Al-Quaeda alone. In the first wide-ranging introduction to today's rapidly growing jihadism, Khosrokhavar explains how two key movements variously influence jihadi activists. One, based in the Middle East, is more heavily influenced by Islamic religion and political thought. The other, composed of individuals growing up or living mostly in Europe and Western democracies including the United States, is motivated by secular as well as religious influences. Khosrokhavar interprets religious and lesser-known Arabic texts and the real world economic and political dynamics that make jihadism a growing threat to Western democracies. Interviews with imprisoned jihadists on what motivated their plots and actions help the readers understand reality as seen by jihadists. The author concludes with recommendations to safeguard democracies from future jihadism."--Back cover.
Peut-on faire une lecture du djihadisme européen au miroir du consumérisme ? Cet article tente de montrer les points de croisement entre les deux. Certes, le djihadisme européen, surtout chez la majorité de ses jeunes qui sont d'origine immigrée et proviennent, pour une partie significative, des banlieues et des quartiers en déshérence en Europe, l'humiliation et le sentiment de stigmatisation d'être des citoyens de seconde zone sont-elles les plus importants. Mais le déni de consommation a aussi une part, notamment chez ceux qui proviennent des petites classes moyennes, les convertis, qui ressentent le déni d'accès à la consommation ainsi que l'absence de liens sociaux forts comme une incitation à embrasser une idéologie extrémiste et contre-anomique dont le côté religieux se veut une provocation vis-à-vis de la laïcité française et de la sécularisation européenne. Le consumérisme, dans son imaginaire que nous appellerons le Consommatoire, joue un rôle tangible, notamment en relation avec le corps et le rapport pervers à son égard ainsi que sa « consumation » comme métaphore du consumérisme élargie à la chair. Le consommatoire djihadiste est un lien mortifère qui se situe en deçà de la vie de même que l'imaginaire consumériste se veut en deçà du social.