*Radicalization and the Grain of Sand*


*by Alexander H. JoffeThe Daily Caller
<http://dailycaller.com/2016/06/28/radicalization-and-the-grain-of-sand/>June
28, 2016*

*http://www.meforum.org/6093/radicalization-grain-of-sand
<http://www.meforum.org/6093/radicalization-grain-of-sand>*



[image: Description: http://www.meforum.org/pics/large/2807.jpg]

The story of Orlando shooter Omar Mateen, like those of countless other
"homegrown" terrorists, is now familiar to the point of cliché. The parents
immigrate to the West filled with hope, but their children fail to thrive.
They may be successful in some things and fit in with others of their
generation, but only superficially.

Sometimes they are soccer-playing, rap-aspiring, beer-drinking lads from
the neighborhood, whose failures often lead first to car theft and drug
dealing. Other times they are outwardly successful, but the contradictions
between the terms of that success and an inner reality or aspiration become
too much to bear.

Within them is a grain of sand that irritates, which forces them to seek
out that which they believe is missing in themselves. It is a means of
overcoming individualism, the self, and becoming part of something much
larger. It is a path to meaning.

Passions begin to burn over causes, indignities, injustices; the world does
not work the way is it supposed to. Visions of perfection begin to loom but
the means of realization require commitment to secrecy, lies, and double
lives, to violence and inflicting pain. A sense of authenticity and being
whole grows until, in a flash, rage explodes outward.

*The stories of most 'homegrown' Muslim terrorists are all too familiar.*

The base instincts of their insecurities, misogyny, homophobia, and
anti-Semitism are given useful scriptural context and legitimation by local
mosque sermons. The videos they view online extol jihad with heroic visions
of Muslim warriors past and present.

Sometimes outward behavior changes in ways obvious to co-workers, such as
the adoption of Islamic dress, strange statements about Islamic
supremacism, and complaints about Western "decadence." They become
indignant when questioned or mocked by friends about their increasing
religiosity.

In a search for authenticity, they make all-important visits to Saudi
Arabia or the homelands of their parents, places they left as children or
knew not at all, in search of answers about themselves, anxious to
understand their place. But they find they belong nowhere, except in the
world that ISIS claims to be remaking. And they return home with a fire in
them, having either enlisted in a larger plot or with their own smoldering
inside. Then the countdown begins.

There is nothing quite like this in the non-Muslim world. There have been
plenty of self-radicalized Christians and Jews in the past few centuries,
but few turned to terrorism and fewer still became terrorists in the name
of religion.

Iconic examples of violent Jewish radicals include anarchists Emma Goldman
and Alexander Berkman, who attempted to murder industrialist Henry Frick,
Communists like Leon Trotsky, and later members of the Weather Underground
in America.

[image: Description: http://www.meforum.org/pics/large/2808.jpg]

*Differing interpretations of divine will.*

But neither the identities nor the causes of these revolutionaries were
remotely Jewish. They embraced what they thought to be the inevitable
course of history and aspired to awaken the masses to a higher state of
being. Jews who became radicalized overwhelming acted in the name of
humanity, only rarely for the Jewish people, and almost never for the
Jewish God.

The one notable exception to the universalist goals of Jewish
revolutionaries is Zionism. But its goals have been more precisely ethnic
and national, not religious. Apart from a few marginal groups (e.g. Gush
Emunim, an underground cell that sought to blow up the Dome of the Rock
decades ago) and "lone wolves" like Yaacov Teitel, Baruch Goldstein, and
Yigal Amir, God's will has had little to do with Jewish radicalism.

While Jewish radicals mostly leave Judaism to join universal movements,
radical Islamists embrace their religious faith and almost exclusively
pursue Muslim goals, both locally (Palestine, Kashmir, Chechnya, etc.) and
globally. No thought is given to bettering humanity, except in the sense of
subjugating it to Allah.

*Jewish and Christian religious authorities, with only marginal exceptions,
find political violence anathema.*

Judaism is not very rich source of legitimation for modern violence. Its
history of conquest and domination is exclusively local and literary. It
lacks Islam's traditions of earthly rewards for conquest and resulting
heavenly rewards for heroic martyrdom, and there is no history of
individual or mass violence to terrorize conquered populations into
submission (even biblical accounts of the conquest of Canaan are sharply
debated as to their morality). There is a long messianic tradition, but
nothing that seeks to bring the end times through violence that ignites
cataclysm.

Jewish (and Christian) religious authorities, with only marginal
exceptions, find such violence anathema. Fleetingly few Jewish children are
socialized to hate in ways that would spark, much less legitimize,
indiscriminate violence, nor are they taught to dream of glorious days past
that could again become real through such triumphs of the will.

For Jews and Christians, God's plan for this world is opaque, and the shape
of the next is vague. For others, and for Muslims in particular, these
plans are imprinted deep into their culture, tiny grains that when
compressed too far, ignite into fireballs. Such differences are key to
understanding the making of Omar Mateens.

*Alexander H. Joffe, a Shillman-Ginsburg fellow at the Middle East Forum,
is a historian and archaeologist.*



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