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Abstrak :
This qualitative study analyzes the involvement of female perpetrators of extreme violence acts and suicide bombings against the modern state as a symbol of their religious enemies. The topic is crucial as it shows the meaningful reasons for female militancy, where women are seen to exceed their gender norms. It is not because they take their own lives but also to bring their children to embrace death in the process of religious-based violent extremism. This article opposes the idea of gender in binary opposition as female and male, but rather see it as a range of gender spectrum. The understanding of the main symbolic structures here is crucial as it is capable of dismantling aspects that temporarily limit gender roles. At the same time, what they are doing is constructing new ideas that “God do not see you in someone appearance” included their gender, but rather their “action”. It is their way to find justification to support extreme violence, although it is against religious teaching.

Abstrak :
Terrorism experts continue to debate how and why people become radicalised and commit violence. Significantly less emphasis and coherence of thought has been deployed to understand those processes in reverse. From the perspective of counterterrorism practitioners within both government and civil society, the question has tended to bifurcate around two contrasting conceptual approaches: should the focus be on ‘deradicalization’ (an internal or philosophical outcome seeking change in beliefs, values and attitudes) or ‘disengagement’ (a social or temporal outcome seeking change in behaviours away from violence)? This article seeks to contribute to the debate about how disengagement functions and stands as a practical and effective counterterrorism methodology, and is based on detailed analysis of field work and project implementation in Indonesia. This article and the methodologies implemented and tested are grounded in previous research on disengagement of Indonesian jihadists and countering violent extremism (CVE) projects conducted by several of the authors over many years, and extends and codifies the findings of a valuable body of earlier academic literature. The authors argue that a disengagement process grounded in the social methodology of personal mentoring (defined infra this paper by a process we have called ‘Hearts, Hands and Heads’) can achieve a measurable and meaningful change in how individuals withdraw from violent extremist networks. This article will further show why disengagement programs in Indonesia should prioritise targeting specific at-risk groups, including returned foreign fighters, who have been known to conduct terrorist activities in Indonesia as well as advocate for their cause and recruit more effectively than those that have never been to Syria or other conflict zones. With the proper implementation, disengagement can be an effective preventive tool in Indonesia in addition to preparing the groundwork for later, more formal deradicalization processes and programs.

Abstrak :
Di masa kini, efektivitas media sosial dalam menjangkau massa berisiko membuat penggunanya terekspos pada konten negatif seperti ekstremisme. Studi terdahulu mengungkapkan bahwa ekspos terhadap ekstremisme erat kaitannya dengan perkembangan wacana dan ideologi tertentu pada level kelompok dan individu. Penelitian ini bertujuan untuk menganalisis pengaruh Worldview dan rutinitas penggunaan media sosial terhadap risiko keterpaparan konten ekstremisme daring. Penelitian ini menggunakan metode kuantitatif dengan teknik pengumpulan data online survey yang dilakukan di Fakultas X Universitas Y. Total Sampel dalam penelitian ini berjumlah 164 responden dengan karakteristik mahasiswa berusia 15-24. Teknik penarikan sampel pada penelitian ini menggunakan purposive sampling. Melalui teori Aktivitas Rutin dari Cohen dan Felson dan teori pembelajaran sosial Akers, penelitian ini berupaya membuktikan pengaruh dari penggunaan media sosial serta tingkat kepercayaan dan kepuasan pada pemerintah dan institusi terhadap kemungkinan peningkatan risiko keterpaparan konten ekstremisme daring. Hasil penelitian menunjukkan bahwa Worldview dan penggunaan media sosial berpengaruh terhadap risiko keterpaparan konten ekstremisme daring. ......At present, the effectiveness of social media in reaching out to the public is at risk of exposing users to negative content such as extremism. Previous studies revealed that exposure to extremism is closely related to the development of certain discourses and ideologies at the level of groups and individuals. This study aims to analyze the effect of Worldview and routine use of social media on the risk of exposure to online extremism content. This study uses quantitative methods with online survey data collection techniques conducted at the Faculty of X, University of Y. Total Samples in this study amounted to 164 respondents with the characteristics of students aged 15-24. The sampling technique in this study used purposive sampling. Through Cohen's and Felson's Routine Activity theory and Akers' social learning theory, this study seeks to prove the effect of the use of social media and the level of trust and satisfaction with government and institutions on the possibility of increasing the risk of exposure to online extremism content. The results showed that worldview and the use of social media influence the risk of exposure to online extremism content.

Abstrak :
Studi-studi sebelumnya mengenai ekstremisme politik, partisipasi religius dan intoleransi dogmatik menemukan bahwa memang benar ekstremisme politik dan partisipasi religius berkontribusi terhadap sikap intoleransi dogmatik individu. Penelitian menguji kembali variabel- variabel tersebut di Indonesia dan memiliki tujuan untuk mengetahui pengaruh ekstremisme politik dan partisipasi religius terhadap intoleransi dogmatik. Sebanyak 177 responden (perempuan= 55,4%, laki-laki= 44,6%) direkrut dalam penelitian ini dengan menggunakan teknik convenience sampling, rata-rata berumur 33 tahun (M = 33,61, SD = 14,077), tinggal di jabodetabek dan berlatar belakang pendidikan D3-S3. Terdapat satu hipotesis yang diajukan dalam penelitian ini, yaitu ekstremisme politik dan partisipasi religius mempengaruhi intoleransi dogmatik. Hasil penelitian menunjukkan bahwa ekstremisme politik (b = 0,017, t(175) = 2,216, p < 0.05) dan religiusitas (b =0,180, t(175) = 3,580, p < 0.05) merupakan prediktor dari intoleransi dogmatik dimana partisipasi religius merupakan prediktor yang lebih kuat dibandingkan ekstremisme politik. ......Previous studies involving political extremism, religiosity and dogmatic intolerance had found that indeed political extremism and religious participation contributed to an individual’s dogmatic intolerance attitude. This research retested the same variables in the context of Indonesia and aims to discover the effect of political extremism and religious participation on dogmatic intolerance. 177 respondents (females= 55,4%, males= 44,6%) had been recruited into this research using convenience sampling technique, average of age 33 years of age (M = 33,61, SD = 14,077), lives in jabodetabek, and have an education background of D3-S3. This research has one hypothesis which is; political extremism and religious participation can influence dogmatic intolerance. The results showed that political extremism (b = 0,017, t(175) = 2,216, p < 0.05) and religious participation (b =0,180, t(175) = 3,580, p < 0.05) indeed influenced dogmatic intolerance with religious participation being the stronger predictor compared to political extremism.

Abstrak :
Media sosial memungkinkan setiap orang untuk berbagi informasi dan itu termasuk ekstremis agama dan kelompok sayap kanan. Pada akhir 2010-an dan awal 2021, Negara Islam (IS) dan gerakan QAnon telah menggunakan media sosial untuk mendapatkan pendukung di seluruh dunia. Kajian ini untuk menganalisis blok fondasi media sosial yang memungkinkan narasi-narasi tersebut dirilis. Melalui tinjauan pustaka dari berbagai jurnal akademik yang didukung oleh liputan media, penelitian ini menunjukkan bahwa media sosial memiliki fasilitas dalam grouping, sharing, dan conversing. Raksasa media sosial secara aktif mengatur konten yang berisi materi yang terkait dengan ekstremisme dan gerakan sayap kanan. Namun demikian, ini menunjukkan bahwa media sosial terbukti efektif untuk menyebarkan ideologi tersebut dan tindakan untuk mencegah penyebaran ide-ide ini diperlukan dan platform media sosial yang mengatur konten ini sendiri terbukti tidak cukup, karena ekstremis dan jauh-radikal kanan dapat pindah ke platform lain. ......Social media allows everyone to share information and that includes religious extremists and far-right groups. In late 2010s and early 2021, the Islamic State (IS) and the QAnon movement have used social media to gain supporters worldwide. This study is to analyze the foundation block of social media that allows these narratives to be released. Through literature reviews of various academic journals supported by media coverage, the study has shown that social media’s facility in grouping, sharing, and conversing. Social media giants have actively self-regulating contents containing materials related to extremism and far-right movements. Nevertheless, this has shown that the social media is proven to be effective to spread these ideologies and actions to prevent the spreading of these ideas is necessary and social media platforms self-regulating these contents are proven to be not enough, as extremists and far-right radicals are able to move to other platforms.

Abstrak :
Numerous pieces of research have addressed the issue of terrorism and radicalism in Southeast Asia, and security studies are inundated with works covering its origin, function, and impact. However, this article argues that equal attention should be given to non-violent extremism and its impact on societies at the discursive level. By examining case studies from Indonesia and Malaysia, two Muslim-majority nations, this article contends that the question is not whether non-violent extremism directly or indirectly leads to terrorism, but how it can also shape policies and regulations through lobbying, trigger mass political mobilization, and nurture intolerance and hatred towards minority groups.

Abstrak :
ABSTRACT
The discussion on terrorism is currently focused on issues concerning law enforcement efforts, cooperation between defense institutions, analysis of legal policies, and definitions of terrorism. Women (especially wives) are excluded from the process of dialogue and response to terrorism. This study emphasizes the experience and voice of the wives of former convicted terrorists. This article explores the process of upheaval and negotiation from the extremist narratives contained in the logic of thinking as a struggle in the context of self acceptance and autonomy. This study uses a case study approach with a feminist perspective, and in depth interviews as a method of data collection. The feminist view of Relational Autonomy and the Politics of Piety was chosen as a theoretical framework for analyzing findings. The results of the study indicate that there is an indoctrination from the husband about the teachings of extremism and that the wife experiences a struggle to internalize the teaching. On the other hand, there are also findings that show wives also negotiate with their husbands in carrying out the teachings of extremism. The conclusion of this study shows that the wifes figure experiences the process of constructivism and relational autonomy in the struggle process and its negotiations so far. In addition, the wife can also be seen as an agent to strengthen the spirit of nationality through the values of tolerance.