Risk and resilience map on radicalisation

 _Ireland 

 _{Identity crisis of youngsters plays a role as a risk factor that could lead to radicalization. But it is a minority of the youth that goes through identity crisis and those who do are from most deprived areas without a job.   Perceived ‘lack of belonging’ can be a factor when there is ‘dual identity’ – peer pressure can push it both ways. Also, is crucial the reference to new generation of migrants and refugees in Ireland, with many new people arrived from war- torn places with deep sectarian divisions, which could react as reaction factor for integration. Instances of Islamophobia are present in the poor areas such as Tallaght (Dublin) and social deprivation is a risk factor for Muslim diaspora communities in Ireland.}  

 _Germany 

 _{Generally, pathways of identity formation differ between the generations of Bosniaks in Germany. The early generations of labour migrants who came as temporary workers maintain(ed) a strong emotional connection to their country of origin, while later generations who were born – and grew up in Germany are socialised there and their identity formation is more influenced by their German environment. The older generations often carried their religious traditions into their new home. Younger generations on the other   hand, have not experienced the practice of Islam before the war in BiH and therefore are influenced by what their environment in Germany teaches them regarding Islamic practice. The different types of migration influence the integration process of these individuals. While individuals who left their country involuntarily as refugees carry the trauma of war and flight are generally more vulnerable mentally, economically and with regards to their legal status, labour migrants   found a more comfortable situation upon their arrival in Germany. Labour migrants were given a temporary residency permit and they were allowed to work and send remittances to their families at home.   Experienced discrimination of Bosniak individuals in Germany is more related to a generalised Islamophobia than to their country of origin. Members of the communities have experienced instances of rejection in the job market, in search for apartments and other fields of life as soon as they reveal that they are Muslims. Women are exposed to push factors for religious radicalisation. When living in conservative and extremely patriarchal family contexts, this can lead them to seek self-expression elsewhere. For men, push factors are more relevant: Concepts of   masculinity that are propagated in radical ideologies lead men to feel inclined to join extremists’ networks. Missing fathers play an important role for feeling attached to hierarchical structures and radical milieus, as the structure can replace the missing father figure.}  

 _France 

 _{From another point of view, the second and third generations of Palestinians in France have not experienced life as refugees in the camps. Language and identity are insufficient to bring them into the   Palestinian mainstream. Palestinian fragmentation, individual allegiances and divergent interests have had a negative impact on the community. However, these factors still allow for a high degree of social connection and sense of belonging. Some of them do not see themselves as an integral part of the host country and distance themselves from the assimilation programs. They continue to live in the host country without fully assimilating, a situation that causes them some psychological trauma.} 

 _Denmark 

 _{While immigrants both first generation and second generation, legally have the same opportunities as ethnic Danes, in the field, it’s a different matter. They usually have   to provide twice as many Danes to ensure us the same opportunities. e.g. “Apprenticeship”. Most immigrants never find apprenticeship to get the maximum out of education or find it later in the course. And that is one of the   reasons why some immigrants reject education. The role of community-level groups and networks can play on identity formation and their possible contribution to vulnerability for radicalisation. The essence of non-belonging is a very   important factor for Palestinian diaspora community in Denmark. Many Palestinians feel that they don’t belong to Denmark. The role of media was referred as important because they usually create the concept of “otherness” that is feeding the alienation of immigrants.}  

 _Greece 

 _{For Muslim communities in Greece the most important risk are the poor   level of integration among second and third generation migrants which is also linked with the absence of a legitimate and credible representative body for the Muslim community and the numerous unofficial mosques. Youngsters’ identity crisis is another important risk factor for radicalization of Diaspora communities in Greece. The environment surrounded by friends and family can definitely influence a youngster’s life. Tensions between children and their families   could lead to search of alternative environments of belonging, such as peers that in some times are related with activists’ organizations or radicalized people.    An important dimension was the economic crisis and the marginalisation of important part of the population. Vulnerability is also crucial for identity crisis and exploitation to radicalization. Psychical traumas of war violence that young refugees have suffered, while a state of “being on hold” for taking your life in your hands could create resentment feelings that could lead in radicalization. This is mostly the case for unaccompanied minors in Greece. Finally, the separation of religion from culture of origin that could led Muslim diaspora communities to identify themselves as members of the global Islamic community (Ummah) it is also a very important factor.}  

Spain

 _{Most members of the Amazigh community in Spain were critical with the situation in their homeland (Morocco). Many even stated how   the Kingdom of Morocco did not represent anything but oppression for them and how being linked to it makes them feel rejection and shame. In fact, most respondents remarked that they have a positive image of Spain, since here they enjoy more rights than in Morocco. However, they were also very critical with Western policies towards Morocco, starting with the lack of freedom of movement of people between their country of origin and the European Union. Lack of   freedom of movement and bureaucracy was listed as the main issue this community faces in Spain. For one respondent, the whole issue of visas (which are mostly rejected) has turned into a lucrative business for the EU. All respondents remarked   how in relations between the EU and Morocco, European economic and security interests prevail and a lack of attention to Human Rights in Morocco stands out. Some respondents considered that Morocco's international agreements with the United States or Israel, concerning Western Sahara or Palestine may be a source of conflict with Europe and Algeria.} 

France

 _{For the Palestinian Diaspora communities in France the support of Israel from the west is a very important factor that could produce radicalization. Also, they refer to Western policies, especially in the case of Syria, as an attempt to divide the Arab world and also as a military intervention leading to the killing of thousands of Muslims in their own countries.}  

 _Denmark 

 _{For the Palestinian Diaspora communities in Denmark the support of Israel from the west is a very important factor that could produce radicalization. Also, they refer to Western policies, especially in the case of Syria, as an attempt to divide the Arab world and also as a military intervention leading to the killing of thousands of Muslims in their own countries.}  

Ireland

 _{For Muslim Diaspora communities in Ireland the issue of imams and mosques is the most important domain where we can identify engagement with state and non-state actors from home countries. Some communities (such as Bosnian) bring their religious interpretations/practices/worldview and have their own mosques/places of prayer. This is connected to the tradition that one goes to the same Imam the family goes to, there is a   vulnerability element of needing to remain faithful to family/home country Imam. In addition, there is no official body in Ireland that guarantees Imams have qualifications needed from relevant bodies to be able to hold prayers and   not to teach radical versions of Islam/this means that some are inclined to radical versions, and this is a vulnerability.} 

Spain

 _{Another perception is coming from   the Amazigh community in Spain. All respondents remarked that they have no commitment to the Kingdom of Morocco since they see it as an oppressor over the Amazigh community. Therefore, they rarely find state or non-state organizations that can represent their interests and values. Some of them mentioned cultural entities, local Amazigh associations and the Herak movement, which led the revolt against the Moroccan government in the Riff area. Another example is the   importance of commitment to causes that affect women in Morocco and thus supports an NGO that helps single mothers.} 

France

 _{For the Palestinian Diaspora communities in France the linkages with the home country is part of their identity and something really important for their high level of politicization. Palestinians has a deep sense of nostalgia and pain for the injustices they have suffered. The implementation of the long overdue right of return is a constant and   daily reminder. They tenaciously preserve and hold on to their culture and identity. Members of the Palestinian community share common interests such as a sense of national belonging, history, culture, traditions and a common language.   A considerable number of Palestinians see themselves and the diaspora as part of a resistance strategy against Israel.}  

Denmark

 _{For the Palestinian Diaspora communities in Denmark the linkages with the home country is part of their identity and something really important for their high level of politicization. Palestinians has a deep sense of nostalgia and pain for the injustices they have suffered. The implementation of the long overdue right of return is a constant and   daily reminder. They tenaciously preserve and hold on to their culture and identity. Members of the Palestinian community share common interests such as a sense of national belonging, history, culture, traditions and a common language.   A considerable number of Palestinians see themselves and the diaspora as part of a resistance strategy against Israel.}  

Greece

 _{For Muslim Diaspora communities in Greece cyberspace and especially social media plays an important role in terms of networking, recruitment and vulnerability in propaganda. Furthermore, the online dimension   of the violence abuse among teenagers and young adults that incorporate components to change cultural and social norms. Also the daily interaction with violence in terms of video games, movies, comics etc creates an essence of violence normality.} 

France

 _{Many interviewees from the Palestinian Diaspora in France describe the internet as a main factor of radicalization, mainly through the spread of different negative images from Islam and Muslims.}  

Spain

 _{Social media and the spread of propaganda is an important risk factor according to the Amazigh community in Spain. Some remarked   the importance of social media in the dissemination of radical propaganda. Specifically, Riffian imams and preachers that are spreading this kind of propaganda in their local language through a platform called Paltalk.}  

Ireland

 _{The role of social media as a driver of radicalization has been identified as a factor in rural communities in Ireland.} 

Denmark

 _{Many interviewees from the Palestinian Diaspora in Denmark describe the internet as a main factor of radicalization, mainly through the spread of different negative images from Islam and Muslims.}  

France

 _{Many Palestinians in France register outside or on the fringes of militant structures. Palestinian engagement is not unified but fragmented. A decline in the defense of the PLO and a rise in the popularity of Islamist organizations. This leads to repercussions due to the lack of agreement and coordination and increase in demands. The Palestine mission in France does not encourage the emergence of strong communities and has difficult relations with some. Influence from state and non-state actors was fluctuating during interviews and it is reflected on the speech on KSA or Qatar.} 

Denmark

 _{Many Palestinians in Denmark register outside or on the fringes of militant structures. Palestinian engagement is not unified but fragmented. A decline in the defense of the PLO and a rise in the popularity of Islamist organizations. This leads to repercussions due to the lack of agreement and coordination and increase in demands. The Palestine mission in France does not encourage the emergence of strong communities and has difficult relations with some. Influence from state and non-state actors was fluctuating during interviews and it is reflected on the speech on KSA or Qatar.} 

Spain

 _{In the case of Amazigh in Spain the main external influence remarked was the role of social media and Satellite TV in spreading a vision that respondents would not consider originally theirs. For example, they remarked how in Europe most Amazigh women started following Salafi practices in their daily religious life, when this was not a thing back home in Morocco. Furthermore, non-governmental organizations coming from the Gulf and working in Europe hide certain political agendas that   favor jihadi-Salafism. In certain town markets, organizations that are supposed to support Palestinian refugees or other Muslim victims, are actually collecting money for other uses and trying to spread their version of Islam amongst women that go to the market.} 

Ireland

 _{Members of the Muslim Diaspora communities in Ireland who went to fight as FTF’S were second generation migrants and refugees, so it was stressed as a generational issue. Furthermore, the role or war veterans and solidarity was stressed as important factor and particularly in meeting offline. Connection with FTF’s or radicalized persons were mentioned by some interviewees. They present many enrolled youths in Daesh in spite of themselves, they went for humanitarian work and saw themselves blocked there.} 

Spain

 _{Some members of the diaspora community had connections with radicalized individuals.} 

Greece

 _{For the Muslim Diaspora communities in Greece the risk of possible exploitation of migration flows from Foreign Terrorist Fighters   was important. The risk was bigger during the refugee- migration crisis, due to the influx of the arrivals. Of great importance are children/youth returnees from ISIS (people that travelled to fight for ISIS in Syria) that could use the refuges/migrants flows in Greece. These people have suffered strong paramilitary training, have been involved in murders, in-battle/terrorist attacks and they are victims of violence and propaganda –facts that if combined with loss of hope could lead in a new circle of violence.} 

 _Germany 

 _{One example from Germany is visiting schools of community children to introduce the community and to convey to the children and teachers that representatives of Islamic congregations can function as positive role models. Religious responsibility is understood also as societal responsibility.   It is important to highlight that many initiatives and projects are initiated by German and Greek state and non-state institutions that target the integration of Muslim communities and prevention of radicalisation (i.e. the intercultural training of public servants in Greece), but often these projects are developed and implemented in an ad-hoc fashion and lack a long-term perspective.} 

 _Spain 

 _{For diaspora communities in Spain the key is in finding the balance in the knowledge of the local culture and your culture of origin. In this   sense, some respondents participated in activities within the Erasmus+ program. They consider intercultural exchanges and having experiences in other cities and countries is something positive for the change of mentalities that can be linked to better integration.}  

 _Greece 

 _{The role of education in general is very important for integration. In   details, the promotion of school activities and courses that spread the principles of Human Rights and the cultural and religious respect. The schools in Greece have some courses in this direction: “Environmental Education”, “Social and political Education”, “Sexuality Education”, “Health Education” etc. More specifically: the main courses in the schools’ programs “Modern Greek” and “Greek Literature” include sections for the respect of distinctness and the democratic values. Moreover, the English course has cultural sections. However, the most important change has be done in the “Religious Education”: the schools have passed from a dogma dissemination approach to a comparative and historical approach   of dogmas. The projects in Greek schools highlight the intercultural element and the democratic dialogue (role playing, simulation of the Greek parliament, debates, artistic activities with theatrical productions that empower the democratic interaction etc.).}  

 _France 

 _{A successful example of integration is the Palestinian community in France. The Palestinian community in France is clearly integrated, if not in some practices, merged; this is due to the weakness of the community structure and its institution. Palestinians in France are part of a Palestinian activism and maintain a special link to their identity. The community has spared no effort to establish an effective network to help build and organise a competent and active Palestinian and Arab community. The diaspora organisations are governed by members of the Palestinian diaspora and are aimed at the diaspora. The solidarity network associations are governed by French activists.}  

 _Germany 

 _{Through the organisation of community gatherings on weekends, cultural events such as literary evenings in addition to well-prepared Friday prayers, religion classes and Bosnian language classes, young community members are supported in positively affirming their Bosniak origins and embracing their identity as multi-dimensional. It is expected that better knowledge about Bosniak culture prevents the eruption of identity crises in individuals and supports them to confront discriminating labelling. Part of this is also the establishment of a positive image of the communities in the public through collaboration with the media so that younger generations identify positively with these spaces and continue to consider them parts of their lives in Germany.} 

 _Spain 

 _{In Spain, the members of the Amazigh diaspora in some way participate in organizing activities that promote Amazigh culture and intercultural dialogue with the local community. Although, they remark how important it is to expand the meeting spaces between the Spanish and Amazigh communities, mainly through culture and art. For the members of the Amazigh diaspora   the possibility of participating in activism and cultural-promotion activities for the Amazigh community has prevented those in vulnerable situations to lose hope or recur to extremisms.   One example was the Herak movement which supports Riffian activists that come to Spain escaping the brutality of the Moroccan government. Furthermore, the movement is working on spreading awareness on the situation in the Moroccan Riff around Europe and   denouncing Human Rights violations. As part of this, the organization won the Sakharov Price for 2020. Another example is mentorship of unaccompanied minor migrants in the Basque Region. The project involves helping these minors when they arrive and need help navigating a new language and culture. Most importantly, it brings former unaccompanied minors that have managed to study, find a job and reach their expectations to become role models and inspire others.} 

 _Denmark 

 _{Social cohesion is also a strategic objective of the “Aarhus Model” in Denmark. Local police officers, educators, social workers, and   mental health professionals, work together to engage vulnerable individuals. Young people on the path to radicalization to violence are partnered with mentors who have faced similar challenges. This program, originally designed to deal with violent right-wing extremists, expanded its focus after the rise of al-Qa’ida and ISIS (Islamic State in Iraq and Syria).} 

 _Greece 

 _{In the case of Greece participation of first-line practitioners in educational trainings, in raising awareness activities, in networks like RAN (Radicalization Awareness Network), their cooperation with relevant professionals such as psychologists and social workers are key elements in the prevention (early identification of signs of   radicalization, adjusted approach of radicalized youth and minors). Another example is the program “Protecting children in the context of the Refugee and Migrant Crisis in Europe”, to ensure that refugee and migrant children are provided with education. Education is also an important factor to promote social cohesion and especially for the most vulnerable youngsters and refugees. The integration of these groups is achieved by: special reception classrooms, enhancing courses to the   vulnerable students so that they can deeply study the Greek language as a second language, special evening reception classrooms inside the Greek schools for young refugees that live in hotspots (the goal is the integration of these children into the typical morning classrooms).} 

 _Ireland 

 _{For the Muslim diaspora communities in Ireland the inter- religious dialogue is an important factor/ initiative for community resilience. For example, the Irish   Muslim Peace and Integration Council challenges divisions theologically. The practice of inter-religious dialogue helps them to bridge the gap between Irishness and being a Muslim in Ireland. The voices of other faith leaders   empower their voices as it shows the Muslims the way of co-existing in harmony. Another example is coming from the Shia Community Centre which takes rigorous efforts in holding various activities related to interfaith dialogue. One activity is the “Understanding Islam" initiative which introduces Islam to people from other faith, Garda and other officials that deal with public.} 

 _Spain 

 _{For diaspora communities in Spain inter- religion dialogue is very important. The members of the community remark how getting to know more about the other helps understand them and could contribute to the prevention of violent extremism. However, they remark how it is normally the   migrant community that make the effort to get to know the local community. This does not happen the other way round. It was remarked from the city of Melilla (which is around 55% Amazigh/Muslim) that not even in these circumstances can you find a Spanish person that learns a word in Amazigh or has an interest to understand a bit more about the culture and religion of more than half of the population in the area. Thus, inter-cultural initiatives cannot   work unless there are actual changes in the attitude of local Spanish communities towards other cultures and languages.} 

 _Greece 

 _{In Greece, over 100 schools are   participating in a European network of schools under UNESCO. Many UNESCO activities are held in classrooms. Additionally, many teachers that are chosen taking into consideration qualitative criteria, participate in ERASMUS+ activities   abroad in order to become multipliers of best practices after their return. Apart from this, an important initiative is the Intercultural training and awareness raising programs. The aim of those program is to improve the   knowledge and the understanding of police officers for migrants and different cultures, to develop communication skills in a multicultural environment and management of fragmented communications, to promote the respect for human rights and cultural differentiations, to empower police officers and other civil servants for effective engagement in multicultural workflow and combating discrimination, to raise the awareness for the use of intercultural communication and intercultural dialogue in Law enforcement tasks, to prevent and resolve cultural crises and to improve the understanding for the “Other” and of self- knowledge and critical thinking and abolition of stereotypes and prejudices.} 

 _Germany 

 _{In Germany, the role of the imam is crucial for the interaction of Muslim communities with the government and other state and non-state institutions. In each Islamic congregation, the Imam is the most important person as he interprets   the faith. How this interpretation is coloured influences the religious practice and belief system of the members of the congregation. The Imam has three areas of responsibility: giving Friday sermons, leading prayer and   teaching religion. The variables in these roles of responsibility are: How to convey religion to the next generation, how to convey religious practice to the community and how to exert an exemplary role. Depending on how the Imam   executes these roles, he has a lot of leeway. The Imam is the key religious authority, impacting the lived religious practice by the community members. Therefore, education of the Imam is key to prevent radicalisation in diaspora   communities. Profound theological education allows the Imam to be able to counter radicalising narratives from the theological angle. As such, a well-educated Imam is key to preventing radicalisation of members of his congregation.} 

 _Denmark  

 _{For Palestinians diaspora community in Denmark the most important channel for communication is the political participation at different governmental level. For example, a member of the Palestinian diaspora founded the New Alliance Party in May 2007, when he became the first leader of a Danish party of foreign origin. Apart from members of the Palestinian diaspora community are elected members of different municipal councils in Denmark (i.e. Aarhus, Baliroupe etc.).} 

 _Germany 

 _{In the case of Germany, Counter narratives need to work against strict friend-foe worldviews, and teach the value of heterogeneity and   multi-perspective approaches. In times of the pandemic specifically, sermons and messages have been transported online. But content in Bosnian language is not as interesting for the younger generation and older volunteer community workers are often not equipped to do professional social media outreach. This is nevertheless considered as a decisive step in preventing the younger generations from detaching from the community, as counter narratives need to be target group specific.} 

 _Spain 

 _{For the diaspora communities in Spain the social media has positive role for resilience. In this way, the social media networks created by Amazighs in Morocco and in the diaspora were important in order to get to know about the reality of their lives in Morocco and in the diaspora. Most importantly, these networks have also created a space to share historical and cultural findings that Amazigh individuals have made personally. For example, they share family stories, try to re-create history from the point of view of the Amazigh people (instead of the Moroccan or European point of view), etc. This has allowed them to find a source of knowledge about their own culture and identity through social media.} 

 _Greece 

 _{For the diaspora communities in Greece “counter narratives” initiatives considered important and must start from school in a bottom-up approach in order for extreme ideologies to be limited. In this direction awareness raising activities   could be valuable for “bringing back” in the healthy part of society, youth and minors at risk. Promotion of school activities and courses that spread the principles of respect of Human Rights, being held by the Ministry of Education is in this direction.}