The Impact of Society and Family in De-radicalization
In the last few decades there has been a new phenomenon regarding the trend of the involvement of women and children in acts of violent extremism and terrorism. A report from the Institute for Policy Analysis for Conflict (IPAC) noted that, during the 2000 – 2020 period, 39 women were prisoners and convicts of terrorism in Indonesia. Meanwhile, research results from the National Counter Terrorism Agency (BNPT) stated that throughout 2020 the percentage of women exposed to radicalism reached 12,3 percent, a number higher than the percentage for men, which is only 12,1 percent.
In this case, the involvement of women in acts of violence and extremism can no longer be underestimated. Seeing the roles of women in extremism groups today, women occupy a fairly important role in extremism groups. In the past, roles such as being a spy, recruiting, making propaganda on social media and websites, and even acting as a suicide bomber martyr, became the domain of men – now women have begun to do so.
The results of the research published in legal journals state that the involvement of women and children in terrorism crimes itself cannot be separated from the Indoctrination carried out by men as partners (husbands) to women (wives) and also parents to children.
Usually women get massive indoctrination from fellow women who were previously involved in terrorism networks, husband’s friends, close family and most importantly from men as partners regarding radical and extreme ideas or teachings. The involvement of women in extremist activities can be seen in the massive involvement of women in supporting the acts of extremism carried out by ISIS.
In Indonesia, the role of women and their families in the practice of terrorism can be seen for example in the case of Dian Yulia Novi in 2016, who planned suicide bombing aimed at the Indonesian presidential palace and family bombing consisting of a mother and her two daughters in the courtyard of a church in Surabaya, May 2018. Both events received wide public attention about national security regarding how the practice of terrorism affects not only women but also children.
Therefore, it is important to analyze and implement strategies to prevent acts of extremism that are now pervasive in family spaces and structures, especially about how women and families are involved in preventing and fighting violent extremism, because the family is an important social unit and the first educational space for children to eliminate extremism ideas.
Seeing the urgency of carrying out de-radicalization in the family and society, The Apex Chronicles and the Islamic Broadcasting and Communication Study Program, UIN Sunan Kalijaga Yogyakarta, held an internal webinar entitled “The Impact of Society and Family in De-radicalization” which attempted to discuss several issues such as how gender dynamics affect the radicalization and de-radicalization and what steps have been taken by countries such as, Indonesia, Malaysia, and the Philippines to respond to this.
Densus 88’s efforts in the de-radicalization program in Indonesia
The Special Detachment 88 Anti-Terror of the Indonesian National Police or Densus 88 AT Polri was created as an anti-terror unit that is prioritized to destroy any terrorist activity in Indonesia. Detachment 88 through the Head of Inkoord Ditidensos Vangivantozy Pradugasatria in the webinar argued that “In carrying out deradicalization efforts, the Indonesian government through Densus 88 has changed its approach from a military approach to other forms that are more in line with the dynamics of the field. Among them are the hard approach in the form of taking action such as an arrest and surveillance using intelligence practices based on the law in force in Indonesia,” he explained.
However, Densus 88 realizes that the punishment for the suspect is not enough because the thoughts that are exposed to radicalism are still strong. Therefore, a soft approach is then introduced, seeking to prevent, identify and socialize those who work on de-radicalization programs to those who have been exposed to radicalism. This is aimed at breaking the chain of understanding radicalism in society through ideological development.
In this case, Densus 88 has made various efforts to internalize moderate values, such as routine assistance, visitation assistance, and free assistance from prison. Routine assistance includes establishing friendships with convict families, gathering with ex-convicts, resolving personal problems, administrative and bureaucratic assistance, national discussions. Visiting assistance includes online, in-person visits and visits in special circumstances. Free assistance from prison includes prison pick-up, arrangement of transportation to residence, submission to family and socialization to local officials.
The Malaysian government’s approach to de-radicalization efforts
In addition to Indonesia, neighboring Malaysia has also made various efforts in the deradicalization process. Mohd Norzikri Kamaruddin, from the Royal Malaysia Police, in the webinar explained what the government should do for ex-terrorists who have completed their prison term and returned to society. In this case, it is necessary to de-radicalize efforts that refer to the process of replacing one’s understanding system, rejecting extreme ideologies and adopting noble values that exist in society. Although someone can get out of radical organizations and refrain from violent practices, they still tend to maintain a radical worldview. On this occasion, Kamaruddin gave four important elements in deradicalization efforts, namely: religion, education, employment and reintegration to society.
“Wrong understanding of religion cannot be denied as one of the motives for someone to become radical,” said Kamaruddin.
Therefore, after the release of terrorist prisoners, efforts to provide true religious teachings are very important. This task was taken by the Malaysian government by providing counseling services to ex-convicts by bringing in religious leaders, academics, or ex-terrorists who had been freed from the trap of radicalism. Furthermore, education is the second most important element in de-radicalization efforts. Education here can be interpreted by encouraging ex-convicts to take formal and non-formal education in order to equip ex-convicts with skills or provide useful work experience in their lives. The knowledge and skills of course aim at getting employment. And the last and most important element is how to integrate ex-convicts in society. Here, the role of the family and the re-acceptance of ex-convicts in the community becomes important.
Family and Terrorism: a story from the Philippines
The motive for radicalization does not always arise from a radical understanding or interpretation of religion, but can arise from non-religious factors. Speaking from personal experience, Angelita Somonod Limbo tells about 5 of her siblings who were involved in terrorist groups in the Philippines. She explained that his family was from religious circles, her mother was a devout Catholic and worked as a teacher, all of her children attended Catholic schools.
However, her parents could not save her brothers from the influence and invitation to join a terrorist group. Angelita recounted that her two sisters were recruited by a communist-leaning terrorist group at a young age. This happened in the era of the 70-80s where the influence of communism was very strongly rooted in the Philippines. Even communist groups seep into religious groups such as Christians and Catholics. Until 2018, Duterte formed the National Task Force to End Local Communist Armed Conflict to eradicate local communism groups.
The Role of the Family in Preventing Violence Extremism
Regarding the relationship between women and radicalism Alimatul Qibtiyah, representing KOMNAS Perempuan, said that today, in Muslim families with extremist views, women and children are no longer seen not only as supporters, but also as perpetrators of terrorism such as the suicide bombing case carried out by Dian Yulian Novi in Bekasi. In addition, there were 11 women arrested on terrorism charges, which reflected the significance and growing role of women in terrorist acts.
Alimatul Qibtiyah stated that “in this case the various experiences and roles of women’s groups in the vortex of conflict include: 1) women as victims and survivors of acts of terrorism, 2) women as part of armed groups that have various tasks such as supporting systems, combatants, recruiters, propagandist etc. 3) women as the backbone of their families and communities, 4) women as peace agents who fight for women’s human rights,” she explained.
An important point to be aware of is the phenomenon of increasing women’s participation in armed groups. According to Qibtiyah, this is due to various reasons such as the decreasing number of male combatants, war strategies that use gender stereotypes that present women only as victims, and the psychological needs of women in responding to their vulnerabilities. Therefore, an effort is needed to fight extremism such as improving education, getting used to critical thinking, providing opportunities for women in all aspects of life and also strengthening positive pluralism which not only respects but works together.
In addition, it is important to understand the significant role of women in fighting violent extremism, as set out in the Women, Peace and Security (WPS) agenda. The role of the family in efforts to de-radicalize is no less important, especially regarding parenting. Parenting patterns in a family that can trigger intolerance are like applying an authoritarian parenting pattern where this parenting pattern has more opportunities to produce intolerance than democratic parenting.
For this reason, it is important to detect early on the seeds of radical understanding such as behavior that discriminates against groups that are considered different, exclusive behavior that comes from self-superiority, excessive prejudice against others, considering personal opinions as the only truth and other opinions as wrong, justifying violent behavior in order to spread religious teachings etc.
Qibtiyah closed his presentation by quoting a verse from the Qur’an (QS, Al-Anbiya , 21:107) which is a reminder for humans to spread peace. And We Have not sent you (Muhammad) but to be a mercy to the worlds. “The purpose of Allah sending the Prophet Muhammad to bring Islam is not to destroy the unbelievers, but to create peace,” concluded Alimatul Qibtiyah.
