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Here we are using the term 'conventional wisdom' to designate 'ideal types' of theoretical approaches to radicalization, rather than to unpack explicit nuances in different specific theoretical approaches.
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Peter R. Neumann, 'Europe's jihadist dilemma', in Peter R. Neumann, Joining Al-Qaida: jihadist recruitment in Europe, Adelphi Paper 399 (London: International Institute for Strategic Studies, 2009); Peter R. Neumann and Brooke Rogers, 'Recruitment and mobilisation for the Islamist militant movement in Europe', in Freedom and Security of the European Commission Directorate General for Justice, ed. (London: International Centre for the Study of Radicalization and Political Violence, King's College London, 2007), http://ec.europa.eu/justice_home/fsj/terrorism/prevention/docs/ec_radicalisation_study_on_inobilisation_tactics_en.pdf; Marieke Slootman and Jean Tillie, Processes of radicalization: why some Amsterdam Muslims become radicals (Amsterdam: Institute for Migration and Ethnic Studies, University of Amsterdam, 2006); Quintan Wiktorowicz, The management of Islamic activism: Salafis, the Muslim Brotherhood and state power in Jordan (Albany: SUNY Press, 2001); Quintan Wiktorowicz, Radical Islam rising: Muslim extremism in the West (Lanham, MD: Rowman & Littlefield, 2005); Quintin Wiktorowicz, 'Anatomy of the Salafì movement', Studies in Conflict and Terrorism, 29: 4, 2006, pp. 207-39.
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It must be stated unequivocally that almost all Salafis would reject terrorist violence as being inherently non-Islamic (or takfiri - literally, un-Muslim).
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It must be stated unequivocally that almost all Salafis would reject terrorist violence as being inherently non-Islamic (or takfiri - literally, un-Muslim).
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