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of JI, Abu Bakar Ba’asyir and Abdullah Sungkar, have connections with al-Qa’ida and sent a number of Indonesians and Malaysians to train in Afghan camps during the 1980s and 1990s. Complex Interconnections While this report deals with countries individually, there are important connections that weave throughout the volume. One example is Malaysia’s history as a logistical hub and safe haven for extremist groups. Indonesian based JI only began to thrive after Malaysia provided safe haven for its two leaders Ba’asyir and Sungkar. During that time Ba’asyir and Sungkar radicalized and trained Malaysians, established a JI cell in Malaysia, and contributed to the development of the Malaysian KMM. At the same time, JI leadership was able to extend the structure of a terrorist group that would operate in Indonesia for fifteen years. In this way, terrorism in Malaysia and Indonesia is interconnected. This temporary safe haven is not the only interconnection in the region. Many of the groups used common training facilities. During the 1980s, hundreds of Indonesians and Malaysians went to Pakistan and Afghanistan to fight the jihad, linking them together and exposing them to people from other regions with varying ideological perspectives. After the Afghan War, JI operatives then began training at the MILF’s Abu Bakar facility in the Philippines. This common experience ties the Indonesian JI and Malaysian KMM to the Philippine MILF and ASG, facilitating cooperation. The only group that appears largely unconnected by training is the Malay-Muslims in Thailand. Beyond these concrete relationships, radicalism in the region has more ephemeral interconnections in the hearts and minds of different populations. While the Thai Malay-Muslims have the weakest connections to other groups, the conflict still serves as motivation for Malaysians much as the Philippine conflict does. This sympathy translates to active or passive support for insurgencies and terror groups. The general ideas that underlay jihadi ideology, such as the creation of an Islamic state, have the ability to graft onto local grievances. Even in arenas largely devoid of jihadi literature, the core notion of jihad resonates; therefore, groups motivated by local grievances still maintain some connection to jihadi ideas. Further, the narrative and local grievances that drive the demand for an Islamic state, bolsters the status of and helps legitimize jihadi ideology. These ideological interconnections will prove the most difficult to address into the future. Content Summary 9
The first article, by Rohan Gunaratna, examines the state of jihadi ideology in Malaysia. Gunaratna offers a historical account of Malay jihadism, then looks at some of the literature currently available. The historical account shows that Malaysia has a complicated relationship with Islamism in both the social and political spheres. His analysis concludes that Malaysia may continue to serve as a staging area for terrorists to coordinate future attacks. He also notes that the geopolitical characteristics of Malaysia means that counterterrorism efforts will confront substantively different threats in the eastern and western parts of the country. In the second article, Greg Barton traces the roots of Islamism and jihadism in Indonesia. The article follows the development of radical Islamic groups in Indonesia, showing how increasingly radical elements grew out of more moderate predecessors. Barton also illustrates that the attempts to keep Islamist entities out of politics and confined to the social realm, may have inadvertently fueled support for Islamist forces. Indonesian jihadis have not produced much innovative material, but they have borrowed and blended from a number of sources to create a patchwork that resonates locally. He concludes that support for jihadist violence in Indonesia is limited, but more substantial than one might expect. Renato Cruz de Castro addresses the state of jihadi ideology in the Philippines, specifically looking at ASG and RSM. He focuses on the influence of the Afghan jihad on Philippine experience, noting the historical absence of global jihadist ideology in the long-running Moro ethno-nationalist campaign. A small committed group of individuals returned from the Afghan jihad committed to the ideas of Usama bin Laden and those around him. Over time, the groups’ behavior came to resemble a criminal element rather than a jihadi one, and al- Qa’ida withdrew their support. He argues that jihadism has not permeated the Philippines in any significant way, and the material that is available dates back to Sayyid Qutb and Abdullah Azzam. The diffusion of jihadi ideology in Thailand remains limited according to Joseph Chinyong Liow. Thailand’s Malay-Muslims focus on local grievances, though there is limited use of jihadi material to legitimize the local struggle and generate support. Liow examines the sources that generate this material, its content, and its importance. The limited quantity of jihadi literature found is often copied or paraphrased in pamphlets focused on the insurgency. In the final article, Jarret Brachman surveys Southeast Asian jihadi material on the internet. The majority of this material comes from Indonesia, with less from 10
Page 1 and 2: THE COMBATING TERRORISM CENTER AT W
Page 3 and 4: Table of Contents Preface 3 The Lan
Page 5 and 6: The Landscape of Jihadism in Southe
Page 7 and 8: nationalist aims rather than a glob
Page 9: Extremist Islam in Malaysia is a re
Page 13 and 14: The Current and Emerging Extremist
Page 15 and 16: Mecca in 1979, the continuing Arab-
Page 17 and 18: answers to such questions as: Who s
Page 19 and 20: in 1999 by the son of the leader of
Page 21 and 22: Indonesian friends some of who I ca
Page 23 and 24: 2. Al-Qa’ida Although JI is clear
Page 25 and 26: In addition to the crackdown on the
Page 27 and 28: - Transcriptions of audio speeches
Page 29 and 30: that his teachers had a cut-and-pas
Page 31 and 32: The historical development of Jihad
Page 33 and 34: Ramadan fast observance, and attend
Page 35 and 36: exponentially, quickly claiming ove
Page 37 and 38: declare the Hezbollah controlled ar
Page 39 and 40: Ja’far Umar Thalib, erstwhile lea
Page 41 and 42: founder, Abu Bakar Ba’asyir, whos
Page 43 and 44: it made a bloody intervention in Ja
Page 45 and 46: their time learning how to shoot fi
Page 47 and 48: died in 1999, Ba’asyir lacks conv
Page 49 and 50: survey report, entitled “Attitude
Page 51 and 52: Jihadi Publishing in Indonesia Publ
Page 53 and 54: Ladin who was killed by the Saudi a
Page 55 and 56: The Influence of Transnational Jiha
Page 57 and 58: there, he met Usama bin Ladin and b
Page 59 and 60: supporters among the Muslim populat
Page 61 and 62:
will guide them and admit them to P
Page 63 and 64:
Yousef’s arrest in the Philippine
Page 65 and 66:
RSM’s Ideology RSM’s jihadist i
Page 67 and 68:
will be granted seven special favor
Page 69 and 70:
ay, and in the long run, to rid the
Page 71 and 72:
nature of their political goals but
Page 73 and 74:
motivation. 66 Moreover, without a
Page 75 and 76:
Ideology, Religion, and Mobilizatio
Page 77 and 78:
degrees of autonomy despite being f
Page 79 and 80:
General Wattanachai Chaaimuanwong,
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liberationist ideology are invited
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Interestingly, even when the notion
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ensure that you deal with them in a
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uncovered a controversial manuscrip
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legislative elements of the Patani
Page 91 and 92:
Buddhist colonialism supported by t
Page 93 and 94:
eligious referents to the ongoing c
Page 95 and 96:
Conclusion Given the increasingly p
Page 97 and 98:
Southeast Asia. The raw number of u
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operating through websites. This ob
Page 101 and 102:
language jihadist websites, which h
Page 103 and 104:
sending representatives to make the
Page 105 and 106:
group named Al-Qiyadah al-Islamiyah
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Al-Muhajirun (http://www.almuhajiru
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other. The former are busy pursuing
Page 111 and 112:
al-Qa’ida’s High-Command, Abdal
Page 113 and 114:
on current events, new al-Qa’ida
Page 115 and 116:
Viewing the Southeast Asian jihadis
Page 117:
Germany, the United Kingdom, China,
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