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Muslims do not always share the values ??that dominate in the West.

Immigrants feel their “difference” and inferiority. The more difficulties a person has in the way of adaptation, the stronger is his sense of estrangement and, consequently, the influence of community psychology on him. This situation makes him feel really like alien. This strengthens the cohesion of the ethnic diaspora and, to a certain extent, its self-isolation. The liberal democracy upholds the principles of freedom, equality, and brotherhood, and yet immigrant youth in Europe feel like “strangers among their own” and does not want to put up with it. In an atmosphere of ill-will, immigrants develop an inferiority complex and a sense of disadvantage. This is the soil in which the seeds of protest grow. The situation of Muslims is specific also because in Europe and in the West as a whole there is a special prejudice against Muslims today – they are treated with suspicion and as a source of potential danger.

The rejection of the present situation by Muslims in the conditions of growing ill will in the West and even direct hostility towards them unwittingly increases their solidarity with anti-Western forces in the Muslim world. This is partly a natural consequence of the peculiarity of the psychological property. As it is known, Islam is characterized by the inseparability of the secular and sacred beginnings.

This, on the one hand, determines its special plasticity and the ability of Muslims to adapt, and on the other hand, every challenge to Muslim people is perceived by them as an encroachment on Islam as a religious faith, and vice versa. Western intervention in the affairs of the Muslim world, especially political and military, and perhaps most of all – cultural expansion and domination of the media, is seen as an attempt to impose a way of life that is alien to Muslims. Radicalization of Muslims is not only a religious process but also a social one. Those Muslims born in Europe who received citizenship, realize that society does not accept them as equals. However, at the same time they understand that they cannot correlate themselves with the distant homeland where their parents came from. They are “neither east nor west.” They are experiencing a real identity crisis which is strengthened by the media.

It is no coincidence that most radical young people from the Muslim world have a good Western education, often of a technical nature. Moreover, Muslim-educated Muslims also face problems of racism. However, education, knowledge of foreign languages ??allows them to find in the global information space people who think alike and share their radical views. It is necessary to point out that they are actively using the Internet not only to find this kind of people, the world information network is now becoming for them the main source of “self-radicalization.” The intellectual level of the perpetrators of terrorist attacks is growing. Tightening of measures and international cooperation in the fight against extremism make it difficult for participants in radical structures to conduct operations. Therefore, the level of performers is also growing.

Those young people who were born and grew up in a consumer European society easily fall under the influence of radical Islamist imams, their extremist-minded friends. The “second” and “third” generations of Muslims have virtually no barriers to the perception of the Salafi version of Islam, they have a process of “degeneration.” As a rule, they have a superficial knowledge of the Islamic religion and it is easy for them to instill what is “real Islam.” This is what the leaders of radical groups use, which, criticizing the policy of the U.S.

and European states, strengthen their negative attitude to the society in which they grew up.

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