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Foreign Terrorist Organizations
Order Code RL32223 CRS Report for Congress Received through the CRS Web Foreign Terrorist Organizations February 6, 2004 Audrey Kurth Cronin Specialist in Terrorism Foreign Affairs, Defense, and Trade Division Huda Aden, Adam Frost, and Benjamin Jones Research Associates Foreign Affairs, Defense, and Trade Division Congressional Research Service ˜ The Library of Congress Foreign Terrorist Organizations Summary This report analyzes the status of many of the major foreign terrorist organizations that are a threat to the United States, placing special emphasis on issues of potential concern to Congress. The terrorist organizations included are those designated and listed by the Secretary of State as “Foreign Terrorist Organizations.” (For analysis of the operation and effectiveness of this list overall, see also The ‘FTO List’ and Congress: Sanctioning Designated Foreign Terrorist Organizations, CRS Report RL32120.) The designated terrorist groups described in this report are: Abu Nidal Organization (ANO) Abu Sayyaf Group (ASG) Al-Aqsa Martyrs Brigade Armed Islamic Group (GIA) ‘Asbat al-Ansar Aum Supreme Truth (Aum) Aum Shinrikyo, Aleph Basque Fatherland and Liberty (ETA) Communist Party of Philippines/New People’s Army (CPP/NPA) Al-Gama’a al-Islamiyya (Islamic Group, IG) HAMAS (Islamic Resistance Movement) Harakat ul-Mujahidin (HUM) Hizballah (Party of God) Islamic Movement of Uzbekistan (IMU) Jaish-e-Mohammed (JEM) Jemaah Islamiya (JI) Al-Jihad (Egyptian Islamic Jihad) Kahane Chai (Kach) Kurdistan Workers’ Party (PKK, KADEK) Lashkar-e-Tayyiba -
Mcallister Bradley J 201105 P
REVOLUTIONARY NETWORKS? AN ANALYSIS OF ORGANIZATIONAL DESIGN IN TERRORIST GROUPS by Bradley J. McAllister (Under the Direction of Sherry Lowrance) ABSTRACT This dissertation is simultaneously an exercise in theory testing and theory generation. Firstly, it is an empirical test of the means-oriented netwar theory, which asserts that distributed networks represent superior organizational designs for violent activists than do classic hierarchies. Secondly, this piece uses the ends-oriented theory of revolutionary terror to generate an alternative means-oriented theory of terrorist organization, which emphasizes the need of terrorist groups to centralize their operations. By focusing on the ends of terrorism, this study is able to generate a series of metrics of organizational performance against which the competing theories of organizational design can be measured. The findings show that terrorist groups that decentralize their operations continually lose ground, not only to government counter-terror and counter-insurgent campaigns, but also to rival organizations that are better able to take advantage of their respective operational environments. However, evidence also suggests that groups facing decline due to decentralization can offset their inability to perform complex tasks by emphasizing the material benefits of radical activism. INDEX WORDS: Terrorism, Organized Crime, Counter-Terrorism, Counter-Insurgency, Networks, Netwar, Revolution, al-Qaeda in Iraq, Mahdi Army, Abu Sayyaf, Iraq, Philippines REVOLUTIONARY NETWORK0S? AN ANALYSIS OF ORGANIZATIONAL DESIGN IN TERRORIST GROUPS by BRADLEY J MCALLISTER B.A., Southwestern University, 1999 M.A., The University of Leeds, United Kingdom, 2003 A Dissertation Submitted to the Graduate Faculty of the University of Georgia in Partial Fulfillment of the Requirements for the Degree DOCTOR OF PHILOSPHY ATHENS, GA 2011 2011 Bradley J. -
Religious Freedom Implications of Sharia Implementation in Aceh, Indonesia Asma T
University of St. Thomas Law Journal Volume 7 Article 8 Issue 3 Spring 2010 2010 Religious Freedom Implications of Sharia Implementation in Aceh, Indonesia Asma T. Uddin Bluebook Citation Asma T. Uddin, Religious Freedom Implications of Sharia Implementation in Aceh, Indonesia, 7 U. St. Thomas L.J. 603 (2010). This Article is brought to you for free and open access by UST Research Online and the University of St. Thomas Law Journal. For more information, please contact [email protected]. ARTICLE RELIGIOUS FREEDOM IMPLICATIONS OF SHARIA IMPLEMENTATION IN ACEH, INDONESIA ASMA T. UDDIN* INTRODUCTION On Monday, September 14, 2009, the provincial legislature in Aceh, Indonesia passed Sharia regulations imposing stringent criminal punish- ments for various sexual offenses, such as adultery and fornication.1 Sharia, literally meaning “way to a watering place,” is a set of divine principles that regulate a Muslim’s relationship with God and man by providing social, moral, religious, and legal guidance. It is implemented through fiqh, or Is- lamic jurisprudence, which is the science of interpreting religious texts in order to deduce legal rulings. The Acehnese Sharia regulations are the latest manifestations of a process of formal implementation of Sharia that began in 2002 in Aceh.2 Given the gravity of the associated punishments, the reg- ulations have caught national and international attention, with human rights activists across the world decrying the severity of the corporal punishments imposed by the regulations. Much less frequently scrutinized are the regula- tions’ implications for other human rights—such as religious freedom. This paper analyzes these regulations’ religious freedom implications for both Muslims and non-Muslims. -
9/11 Report”), July 2, 2004, Pp
Final FM.1pp 7/17/04 5:25 PM Page i THE 9/11 COMMISSION REPORT Final FM.1pp 7/17/04 5:25 PM Page v CONTENTS List of Illustrations and Tables ix Member List xi Staff List xiii–xiv Preface xv 1. “WE HAVE SOME PLANES” 1 1.1 Inside the Four Flights 1 1.2 Improvising a Homeland Defense 14 1.3 National Crisis Management 35 2. THE FOUNDATION OF THE NEW TERRORISM 47 2.1 A Declaration of War 47 2.2 Bin Ladin’s Appeal in the Islamic World 48 2.3 The Rise of Bin Ladin and al Qaeda (1988–1992) 55 2.4 Building an Organization, Declaring War on the United States (1992–1996) 59 2.5 Al Qaeda’s Renewal in Afghanistan (1996–1998) 63 3. COUNTERTERRORISM EVOLVES 71 3.1 From the Old Terrorism to the New: The First World Trade Center Bombing 71 3.2 Adaptation—and Nonadaptation— ...in the Law Enforcement Community 73 3.3 . and in the Federal Aviation Administration 82 3.4 . and in the Intelligence Community 86 v Final FM.1pp 7/17/04 5:25 PM Page vi 3.5 . and in the State Department and the Defense Department 93 3.6 . and in the White House 98 3.7 . and in the Congress 102 4. RESPONSES TO AL QAEDA’S INITIAL ASSAULTS 108 4.1 Before the Bombings in Kenya and Tanzania 108 4.2 Crisis:August 1998 115 4.3 Diplomacy 121 4.4 Covert Action 126 4.5 Searching for Fresh Options 134 5. -
A REAL THREAT from WITHIN: Muhammadiyah's Identity
Suaidi Asyari A REAL THREAT FROM WITHIN: Muhammadiyah’s Identity Metamorphosis and the Dilemma of Democracy Suaidi Asyari IAIN Sulthan Thaha Saifuddin - Jambi Abstract: This paper will look at Muhammadiyah as a constantly metamorphosing organism from which have grown modernist-reformist, liberalist progressive, political pragmatist and potentially violent fundamentalist-radical Muslims. It will argue that the trajectory passed by and the victory of the radical-puritan element in the National Congress 2005 can potentially become an obstacle for Muhammadiyah's involvement in the process of implementing democratic values in Indonesia in the future. To keep watching Muhammadiyah’s trajectory is crucially important due to the fact that this organization is one of the powerful forces in the world toward the democratization process. In order to be on the right track of democracy, Muhammadiyah has to be able to cope with its internal disputes over democratic values. Only by means of coping with these internal disputes can this organization ensure its role in propagating and disseminating democratic ideas as well as practices in Indonesia. Keywords: Muhammadiyah, metamorphoses, identity, democracy Introduction: An Overview of Muhammadiyah To date, Muhammadiyah has been plausibly assumed to be a moderate Islamic organization which is in a similar position to Nahdlatul Ulama (NU) and does not have any connections with radical individuals or organizations that could be associated with radical Islamic ideology. This paper will I argue that there are some important 18 JOURNAL OF INDONESIAN ISLAM Volume 01, Number 01, June 2007 Muhammadiyah and the Dilemma of Democracy factors that have been overlooked or ignored in this understanding of Muhammadiyah. -
Militant Islam in Southeast Asia
Militant Islam in Southeast Asia: new insights into Jihad in Indonesia, Malaysia and the Philippines LSE Research Online URL for this paper: http://eprints.lse.ac.uk/100507/ Version: Accepted Version Article: Schulze, Kirsten E. and Chernov-Hwang, Julie (2019) Militant Islam in Southeast Asia: new insights into Jihad in Indonesia, Malaysia and the Philippines. Contemporary Southeast Asia, 41 (1). pp. 1-13. ISSN 0129-797X https://doi.org/10.1355/cs41-1a Reuse Items deposited in LSE Research Online are protected by copyright, with all rights reserved unless indicated otherwise. They may be downloaded and/or printed for private study, or other acts as permitted by national copyright laws. The publisher or other rights holders may allow further reproduction and re-use of the full text version. This is indicated by the licence information on the LSE Research Online record for the item. [email protected] https://eprints.lse.ac.uk/ Militant Islam in Southeast Asia: New Insights into Jihads in Indonesia, Malaysia and the Philippines KIRSTEN E. SCHULZE and JULIE CHERNOV HWANG KIRSTEN E. SCHULZE is an Associate Professor at the London School of Economics, the United Kingdom. Postal address: Department of International History, London School of Economics, Houghton Street, London WC2A 2AE, United Kingdom; e-mail: [email protected]. JULIE CHERNOV HWANG is an Associate Professor of Political Science and International Relations at Goucher College, Baltimore. Postal address: Goucher College, 1021 Dulaney Valley Road, Baltimore, MD 21204, -
From Custom to Pancasila and Back to Adat Naples
1 Secularization of religion in Indonesia: From Custom to Pancasila and back to adat Stephen C. Headley (CNRS) [Version 3 Nov., 2008] Introduction: Why would anyone want to promote or accept a move to normalization of religion? Why are village rituals considered superstition while Islam is not? What is dangerous about such cultic diversity? These are the basic questions which we are asking in this paper. After independence in 1949, the standardization of religion in the Republic of Indonesia was animated by a preoccupation with “unity in diversity”. All citizens were to be monotheists, for monotheism reflected more perfectly the unity of the new republic than did the great variety of cosmologies deployed in the animistic cults. Initially the legal term secularization in European countries (i.e., England and France circa 1600-1800) meant confiscations of church property. Only later in sociology of religion did the word secularization come to designate lesser attendance to church services. It also involved a deep shift in the epistemological framework. It redefined what it meant to be a person (Milbank, 1990). Anthropology in societies where religion and the state are separate is very different than an anthropology where the rulers and the religion agree about man’s destiny. This means that in each distinct cultural secularization will take a different form depending on the anthropology conveyed by its historically dominant religion expression. For example, the French republic has no cosmology referring to heaven and earth; its genealogical amnesia concerning the Christian origins of the Merovingian and Carolingian kingdoms is deliberate for, the universality of the values of the republic were to liberate its citizens from public obedience to Catholicism. -
16 Biblio 537 27/7/04, 11:48 AM 538 Durga’S Mosque
Bibliography 537 BIBLIOGRAPHY ABBREVIATIONS USED IN THIS BIBLIOGRAPHY LUB, MS Lor. Leiden Universiteit Bibliothek, Leiden Oriental MS BL/IO British Library/India Office library LUB/LOr Leiden Universiteit Bibliothek: Leiden Oriental manuscript KITLV Koninklijk Instituut voor Taal-, Land- en Volkenkunde PNRI: KBG Perpustakaan Nasional Republik Indonesia (Indonesian National Library): Koninklijk Bataviaasch Genootschap NBS Netherlands Bible Society, loan collection, Leiden RAS Royal Asiatic Society (London) SMP/KS Surakarta MS Project: Karaton Surakarta SMP/MN Surakarta MS Project: Mangkunagaran (Palace library) SMP/RPM Surakarta MS Project: Radyapustaka Museum, Surakarta MANUSCRIPTS Babad Mangkunagaran, LUB, MS LOr. 6781. “Bundel Slametan dan Labuhan serta Kebo Maésa Lawung”, Mangkunagaran Palace Archives. Ms. 102 Ra. Fatwa-fatwané para Pinituwa (“Councils to the Elders”). Radèn Tanoyo. 1971. Gambar2 kanthi keterangan plabuhan dalem dhumateng redi2 saha dhateng seganten kidul nuju tingalan dalem jumengan mawi 11 lembar (verjaardag van troonsbestigang) from Ir. Moens Platen Album, no. 9 Museum Pusat, Yogyakarta, ms. 934 Dj. Kraemer, H. Autograph note on prayers (donga) important slametan and the Maésa Lawung with donga’s (LUB, MS LOr. 10.846 §4). Mangkunagaran Archives M.N.VI: (box 31) In 1915 the population of Krendawahana: 127 bau of cultivated fields and only 26 bau of rice fields. Mangkunagaran Archives: (box 5.256) As a sort of terminas ad quem for deforestration by 1947 the village of Krendawahana had 139 ha. under cultivation (all classes combined) and was paying an annual tax to the Mangkunagaran of 300 guilders. Pangruwatan. Leiden Oriental Ms. 6525 (1). Pradata (Ngabèhi Arya), Klathèn 1890. Information on 67 palabuhan offerings, with Dutch notes by Rouffaer. -
Full Text Pdf 18-20
Advances In Natural And Applied Sciences 2018 July; 12(7): pages 18-20 DOI: 10.22587/anas.2018.12.7.5 Research Article AENSI Publications Jihad Salafi: Similar Ideology but Politically Different Strategies in the Southeast Asian Region Mohd Zaini Salleh Faculty of Defence Studies & Management, National Defence University of Malaysia, Sungai Besi Camp, 57000 Kuala Lumpur, Malaysia. Correspondence Author: Mohd Zaini Salleh, Faculty of Defence Studies & Management, National Defence University of Malaysia, Sungai Besi Camp, 57000 Kuala Lumpur, Malaysia. Tel: +60138185616; E-mail: [email protected] Received date: 12 January 2018, Accepted date: 24 June 2018, Online date: 21 July 2018 Copyright: © 2018 Mohd Zaini Salleh. This is an open-access article distributed under the terms of the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original author and source are credited. Abstract Presently Jihad Salafi (JS) and its movement has become prominent in the eyes of Western and secular perception, interpretation and definition. The latest analysis carried out by RAND Corporation has identified about 60 groups which related to Jihad Salafi’s ideology. In a specific sense, Western states are mainly concerned with ideology, international networking, structure and capabilities, growing numbers of JS groups, leadership pattern, and support elements which could threaten their states, coalition, allies, and other interests’ mainly in international economic activities. A deep understanding of JS teaching is still ambiguous among Western policy makers, their people and their political systems. Misunderstanding of the word `jihad’ has jeopardised the true meaning of Islam and the content of holy Qur’an. -
Terrorism in Indonesia: Noordin’S Networks
TERRORISM IN INDONESIA: NOORDIN’S NETWORKS Asia Report N°114 – 5 May 2006 TABLE OF CONTENTS EXECUTIVE SUMMARY ...................................................................................................... i I. INTRODUCTION .......................................................................................................... 1 II. THE MARRIOTT BOMBING NETWORKS ............................................................. 2 A. THE LUQMANUL HAKIEM SCHOOL........................................................................................2 B. THE LEFTOVER EXPLOSIVES .................................................................................................3 C. THE NGRUKI LINKS...............................................................................................................3 D. THE FINAL TEAM ..................................................................................................................4 III. THE AUSTRALIAN EMBASSY BOMBING ............................................................. 5 A. THE EAST JAVA NETWORK ....................................................................................................5 B. THE JI SCHOOL NETWORK IN CENTRAL JAVA .......................................................................7 C. THE NETWORK THUS FAR.....................................................................................................9 D. FAMILY AND BUSINESS IN WEST JAVA..................................................................................9 E. MOBILISING THE NETWORK -
The Changing Paradigm of Indonesian Jihadist
CORE Metadata, citation and similar papers at core.ac.uk Provided by JOURNAL OF INDONESIAN ISLAM THE CHANGING PARADIGM OF INDONESIAN JIHADIST MOVEMENTS From al-`Aduww al-Qarib> to al-`Aduww al-Ba`id> Syaifudin Zuhri UIN Sunan Kalijaga, Yogyakarta - Indonesia Abstract: Like in any other Muslim countries, an analysis of Islamic space in Indonesia cannot ignore the jihadist movements that took shape there. Since the reformation era, Indonesians have witnessed a number of bloody tragedies, ranging from religious conflicts in Ambon, attacks to the Western embassies offices, to the deadliest suicide bombings in Bali. All aforementioned attacks entails that a terrorist group operating in Southeast Asia called Jama’ah Islamiyyah does exist. The article deals with the historical account of the transformation of Indonesian jihadist movements. It will discuss, first, the intellectual roots of the emergence of transnational jihadist movements and, second, the Indonesian’ links to the trend as Jamaah Islamiyyah has demonstrated. The “near enemy” (al-‘aduww al-qarīb) and the “far enemy” (al-‘aduww al-ba‘īd) developed by Greges are key notions quoted as analytical tools to deal with diverse acts of jihadist movement in responde to the local and global parties perceived as anti-Islam. Keywords: Jihadist movement, Jama’ah Islamiyyah, transnational jihadist networks. Introduction Since the collapse of Suharto’s New Order (1966-1998) and along with the political democratisation of the country, Indonesians have witnessed a number of bloody attacks, suicide bombings, and terrorism. It leads to the condemnation and accusation, including from that of the former prime minister of Singapore who maintained that Indonesia is “a nest for terrorists”. -
An In-Depth Look at the Jemaah Islamiyah Network
The Fletcher School Online Journal for issues related to Southwest Asia and Islamic Civilization Fall 2004, Article 2 An In‐depth Look at the Jemaah Islamiyah Network Yanina Golburt Seeking to destabilize regional governments Background and cultivate cooperation and sharing of Abdullah Sungkar, co‐founder of the Pondok resources with homegrown terrorist and Ngruki schooling network in Central Java in 1971, separatist groups, the radical Islamist Indonesian established JI in Malaysia in group Jemaah Islamiyah (JI), poses a significant 1995 as an “ideological JI envisions the threat to the United States and its interests. The hybrid” of Darul Islam and 2 founding of an Islamic umbrella terrorist network exploits Southeast Saudi Wahhabism. Asia’s lax security controls to set up front Sungkar found inspiration state, Daulah Islamiyah companies, fundraise, forge documents, and in radical thinkers that Nusantara, which purchase weapons. The predominantly weak promoted literal would include states of the region suffer from limited reach of interpretations of Islam, Malaysia, Indonesia, law enforcement, poor border controls, and such as Hassan al‐Banna, southern Thailand, the underdeveloped financial institutions that founder of the Egyptian southern Philippines combine to provide fertile ground for JI’s growth. Muslim Brotherhood, and Political and logistical difficulties in monitoring Sayyid Qutb, who and Singapore. Islamic charity networks, Islamic banks, and espoused doctrines money‐laundering operations encourage the legitimizing militant Jihad against non‐Islamic growth of the organization through the creation of regimes. JI envisions the founding of an Islamic Al Qaeda syndicates and cooperation with state, Daulah Islamiyah Nusantara, which would organized crime networks. Poverty and include Malaysia, Indonesia, southern Thailand, 3 underdevelopment further encourage terrorist the southern Philippines and Singapore.