Toward a theoretical framework in understanding the gender differences in the youth perception of extremism in the developing countries

• In Event: Youth and civic development

Proposal

This paper is based on a review of multiple theories and literature on extremism, the perception of extremism, gender differences in the perception of extremism and the role of education in the perception of extremism in the developing countries. The aim of this paper is to critically analyze what can Postcolonialism, Post-structural-feminism, and anti-oppressive education approaches offer to our understanding of the youth perception of extremism? I have been reviewing these theories and literature as part of my doctoral candidacy paper, and I intend to come up with a theoretical framework for my Ph.D. research. My research aims to explore the youth perception of extremism and see if there are any gender differences in their perception. This study also plans to investigate the role of formal education in shaping the youth perception of extremism. The perception of extremism in my research refers to the understanding of and views on the origin, historical background, type, form, and consequence of extremism.
Currently, most of the literature defines ‘extremism' as an ethnic, racial, and religious dogma, and focus on its violent manifestation. Very few scholarships have investigated this dogma from a gender perspective. Some of these literature address ‘extremism’ as a ‘masculine’ phenomenon as many young men finds it as a way of proving their masculine identity (Kimmel, 2018; Davies, 2008). Some other literature on extremism presents ‘extremism' as a ‘patriarchal' dogma as it violates women's rights. None of these studies inform how do the youth (including men and women) perceive this phenomenon. There are some studies (e.g. Giscard d’Estaing, 2017; Ghosh et al., 2018; Saikal, 2016; Spencer, 2016) that discuss women jihadist and the educational trajectories of radicalized women; however, those literature have not given adequate attention in finding out the role of education in shaping the youth perception of extremism including its origin, historical background, type and form.
There is also a lack of literature on the growth of extremism in the developing world. A few studies that address the rise of extremism among the youth in the developing countries (Daily Star 2017; Riaz 2017) do not see ‘extremism' as a multifaceted phenomenon. Those studies explain extremism as a religious dogma. Other associated aspects, such as Gender, are not applied there as an analytical category in understanding extremism.
Moreover, there is a scarce of theories that can offer a comprehensive understanding of extremism, the youth perception of this phenomenon, and the role of education in the perception. There are some psycho-social theories and approaches to education and extremism (Ghosh et al., 2016; Moghaddam, 2005) that discuss the trajectories to terrorism and motivational factors of being a terror, the discussion on the origin, historical background, type and form are missing there. As, a phenomenon like extremism cannot be properly understood without grasping its historical context, origin, type and form, there is a need to explore some theories which can add something to our understanding of extremism. So, this paper initially, analyses some postcolonial, and poststructural feminist theories in addition to some anti-oppressive educational approaches based on the assumption that these theories might offer something to our understanding of the origin of extremism in the developing worlds, the youth perception of this phenomenon including the role of education in the perception. The reasons behind this assumption are explained in the following two paragraphs.
Postcolonial theories (Bhabha, 1994; Said, 1994) show how the cultural interaction of the advanced and less developed world contribute to the development of a ‘hybrid' culture in developing countries. Some of these theories (Spivak, 1988) also explain how women's voices are silent and dominated by the male in that newly developed ‘hybrid’ culture. As this study intends to understand ‘extremism’ more as a cultural phenomenon than a religious phenomenon, those postcolonial theories provide an insight into the rise of extremism in the developing world. Summarizing and operationalizing Bhabha (1995), Said (1984), and Spivak (1988), this study proposes that the developing countries, some Muslim countries in particular, mimic and intimidate not only the culture of the advanced western countries but also that of some economically advanced Arabian countries (e.g. Saudi Arabia), and women's voices are ignored in that mimicking and intimidating process. Consequently, the ‘hybrid’ culture is male-biased and oppressive towards women. This hybridity can birth ‘extremism’ as a result of high compliance with Saudia Arabian culture (Wahabism) and/or strong resistance to the western culture. Thus, the postcolonial theories can offer some insights in understanding the rise of extremism in many developing countries and the situation of women there.
Post-structural feminist theories offer to our understanding of how an identity is formed, how the perception of extremism discourse depends on the situated knowledge and experience of individuals (Foucault, 1982; Scott, 1988; Kimmel, 2018). These offerings of the post-structural feminist theories might help this study in framing the gender-differentiated values of extremism. Some approaches to anti-oppressive education (Noddings, 2005; Ghosh and Abdi, 2013) focus on how the existing education system lacks the ethics of caring in education and ignore the practice of multiculturalism in schools. These approaches argue that the lack of caring ethics and multiculturalism in education can isolate many students from the mainstream. Following an analysis of these approaches, my doctoral research proposes that the isolation of some students from the mainstream due to the lack of proper education (e.g. content, teaching style and school environment) can develop extremist views among many students. Thus, these approaches to anti-oppressive education can provide some insights into the role of education in the youth perception of extremism.
Reviews of the above theories and approaches might not be enough in understanding the youth perception of extremism, and so, this theoretical review might point to other theories and approaches which would be relevant in understanding the intersection of education and gender in the youth perception of extremism. This framework would be a plausible investigative tool for scholars, researchers to understand extremism from multiple perspectives including its origin, historical background, types (ethnic, racial, religious, sexist), forms (violent and non-violent), and consequences.

Author

• Helal Dhali, McGill University