Islamist Terrorism and Militancy in Indonesia

4.3.4: Relevant Dimensions of Culture.- 4.3.5: Tight Countercultures.- 4.4: An Enabling Ideology.- 4.5: The Protean Charismatic Group: Converging Perspectives.- 4.5.1: The Complexity Element of the Human Nature Triad.- 4.5.2: The Charismatic Group as Complex Adaptive System.- 4.6: Intragroup Psychic Dynamics.- 4.6.1: The Power of the Situation.- 4.6.2: The Impulse to Conform.- 4.6.3: De-individuation.- 4.6.4: Obedience to Authority.- 4.6.5: The Dispositionist Objection.- 4.6.6: The Echo Chamber Effect.- 4.6.7: Online Groups, Optimal Group Size, and Fuzzy Boundaries.- 4.7: The Power of Social Humiliation.- 4.8: The Enabling Environment.- 4.9: Conclusion.- References.- Part 2: The Human Nature Triad Applied - Violent Islamist Terrorism and Militancy in Indonesia: Origins, Evolution and the Counter-Ideological Response.- Chapter 5: The 'Glocalized' Origins of the Darul Islam Counterculture.- 5.1: Introduction.- 5.2: Islam: A Capsule History.- 5.2.1: The Socioecological Milieu.- 5.2.2: The Sufi Emergence.- 5.3: Islam in Southeast Asia.- 5.4: The Glocalization of Southeast Asian Islam and the Emergence of the Traditionalist-Modernist Binary Opposition.- 5.4.1: Glocalization Part I: The Traditionalists Emerge.- 5.4.2: Glocalization, Part II: Three Modernist Responses.- 5.4.2.1: The Wahhabi Tendency.- 5.4.2.2: The Salafi Tendency.- 5.4.2.3: The Islamist Tendency.- 5.5: The Emergence of Violent Islamism.- 5.5.1: Sayyid Qutb.- 5.5.2: 'Abd al-Salam Faraj.- 5.5.3: Abdullah Azzam.- 5.6: Conclusion.- References.- Chapter 6: The Darul Islam Charismatic Group and its Violent 'Mutations'.- 6.1: Introduction.- 6.2: SM Kartosoewirjo and the Origins of the Darul Islam Charismatic Group.- 6.3: Abu Bakar Ba'asyir and the Origins of the Jemaah Islamiyah Network.- 6.4: The Many Changing Faces of the Darul Islam Charismatic Group.- 6.5: The Turn to Violence.- 6.5.1: Three Recent Mutations of the Darul Islam Charismatic Group.- 6.5.1.1:Fahrul Tanjung Group in Bandung.- 6.5.1.2: Kumpulan Mujahidin Indonesia in Medan.- 6.5.1.3: Tim Ightiyalat in Klaten.- 6.6: Conclusion.- References.- Chapter 7: Muting Manichean Mindsets in Indonesia: A Counter-Ideological Response.- 7.1: Introduction.- 7.2: Terrorism and Islamist Violence in Indonesia: The Power of the Manichean Mindset.- 7.3: Muting Manichean Mindsets through a Counter-Ideological Response.- 7.3.1: Ideology: Not the Root, but the Center of Gravity.- 7.3.2: Exploiting Ideology to 'Steer' the DICG in Desired Directions.- 7.3.3: Steering the DICG via the Counter-Ideological Response Model.- 7.3.4: Sender.- 7.3.5: Message.- 7.3.6: Mechanism.- 7.3.7: Recipient.- 7.3.7.1: The Individual Militant.- 7.3.7.2: The Need for a Systematic Approach to Early Warning of the Individual Transition to Violent Cognitive Extremism.- 7.3.7.3: Cognitive Immunization of the Wider Community: The Challenges.- 7.3.7.4: The Problem with the Neo-Wahhabi Meme.- 7.3.7.5: The Need for Lived and Not Imaginary Islam - and Religion for that Matter.- 7.3.8: Context.- 7.3.8.1: Diminishing the Opportunity to be Violent.- 7.3.8.2: Ameliorating Social Humiliation.- 7.3.8.3: Rethinking Group Tent Status.- 7.4: Three Possible Futures.- 7.4.1: Collapse.- 7.4.2: Evolution.- 7.4.3: Containment.- 7.5: From the General to the Particular - And Back to the General. -References.- Index.