International Journal of Cultic Studies ■ Vol. 9, 2018 31
From Deprogramming to Deradicalization: How Cultic Studies Offers
Insights for Subject-Diversion Programs and Suggests Pathways for
Complaint About Religious and Ideologically Motivated Abuse in Australia
Stephen B. Mutch
Macquarie University, Sydney, Australia
Abstract
Based on a United Kingdom precedent,
terrorism law in Australia defines terrorist acts
as certain actions and threats against the
government or a section of the community with
the intention of advancing a political, religious,
or ideological cause (Security Legislation
Amendment (Terrorism) Act, 2002). In addition,
Australia has proscribed mainly Islamic-styled
groups deemed to be terrorist, authorized
preventative detention and control orders, and
legislated for the cancellation of Australian
passports for dual citizens fighting abroad it
also can extend prison sentences beyond term
for those deemed a continuing risk to the
community. Australia has also pursued policies
aimed at both community engagement and
education, with some minimally funded support
for a few embryonic programs aimed at
diverting individuals from extremist Islamist
ideologies that promote violence.
Acknowledging that Islamist extremism poses
the greatest contemporary problem in the sector
of religion and belief, targeting programs
toward the violent extreme of one faith group
can lead to some resentment and resistance.
Although pushback to any government
regulatory program can be anticipated, there is
scope for government to more effectively
regulate (in a nondiscriminatory manner) the
broader sector that encompasses religion and
belief. The major obstacle to effective regulation
of this sector seems to be the general reluctance
of liberal democracies to regulate religion as a
sector at all, unless it is for the purpose of
conferring benefits. I argue that this laissez faire
diffidence to regulatory control is no longer
tenable.
Drawing on insights gleaned from the study of
cults, sects, and new religious movements, and
from policy responses in other countries, I
propose the establishment of a central
repository specifically tasked to receive and
competently assess complaints arising from the
practice of religion and belief, with a particular
focus on apostate research. A properly
supported agency that accesses
multidisciplinary advice and serves as a central
repository for complaints, with powers to obtain
information yet one step removed from law
enforcement, would research best practice and
make ongoing recommendations on sector
policy. The remit of the agency (essentially a
complaints commission for religious and
ideological abuse) would include examination of
behavior that potentially leads to violence, but
would also examine other harmful conduct
identified from complaints received.
Religious Motive in Antiterrorism Laws
A large proportion of contemporary terrorist
incidents and plots involve actors sincerely
(albeit misguidedly) motivated by religious
ideology and acting under the direction of
religious authority.
418F
1 Many of these religiously
motivated attacks and plots emerge from
organizations and individuals who find
theological justification for public acts of
violence from extremist interpretations of
Wahhabist and Salafist Sunni ideology,
theological streams that emanate from Saudi
Arabia and Egypt, which have a longstanding
pedigree in Islamic thought.
1 Some of these acts are committed by so-called “lone-wolf”
characters, who are arguably criminal psychopaths merely citing
religious motivation and justification for effect but the debate on
these lone wolves can distract from the general proposition that
terrorist acts are regularly perpetrated by small groups or cells
inspired by religion and instructed by religious actors, even though
the authenticity or legitimacy of the authority of these religious
actors may be questioned.
From Deprogramming to Deradicalization: How Cultic Studies Offers
Insights for Subject-Diversion Programs and Suggests Pathways for
Complaint About Religious and Ideologically Motivated Abuse in Australia
Stephen B. Mutch
Macquarie University, Sydney, Australia
Abstract
Based on a United Kingdom precedent,
terrorism law in Australia defines terrorist acts
as certain actions and threats against the
government or a section of the community with
the intention of advancing a political, religious,
or ideological cause (Security Legislation
Amendment (Terrorism) Act, 2002). In addition,
Australia has proscribed mainly Islamic-styled
groups deemed to be terrorist, authorized
preventative detention and control orders, and
legislated for the cancellation of Australian
passports for dual citizens fighting abroad it
also can extend prison sentences beyond term
for those deemed a continuing risk to the
community. Australia has also pursued policies
aimed at both community engagement and
education, with some minimally funded support
for a few embryonic programs aimed at
diverting individuals from extremist Islamist
ideologies that promote violence.
Acknowledging that Islamist extremism poses
the greatest contemporary problem in the sector
of religion and belief, targeting programs
toward the violent extreme of one faith group
can lead to some resentment and resistance.
Although pushback to any government
regulatory program can be anticipated, there is
scope for government to more effectively
regulate (in a nondiscriminatory manner) the
broader sector that encompasses religion and
belief. The major obstacle to effective regulation
of this sector seems to be the general reluctance
of liberal democracies to regulate religion as a
sector at all, unless it is for the purpose of
conferring benefits. I argue that this laissez faire
diffidence to regulatory control is no longer
tenable.
Drawing on insights gleaned from the study of
cults, sects, and new religious movements, and
from policy responses in other countries, I
propose the establishment of a central
repository specifically tasked to receive and
competently assess complaints arising from the
practice of religion and belief, with a particular
focus on apostate research. A properly
supported agency that accesses
multidisciplinary advice and serves as a central
repository for complaints, with powers to obtain
information yet one step removed from law
enforcement, would research best practice and
make ongoing recommendations on sector
policy. The remit of the agency (essentially a
complaints commission for religious and
ideological abuse) would include examination of
behavior that potentially leads to violence, but
would also examine other harmful conduct
identified from complaints received.
Religious Motive in Antiterrorism Laws
A large proportion of contemporary terrorist
incidents and plots involve actors sincerely
(albeit misguidedly) motivated by religious
ideology and acting under the direction of
religious authority.
418F
1 Many of these religiously
motivated attacks and plots emerge from
organizations and individuals who find
theological justification for public acts of
violence from extremist interpretations of
Wahhabist and Salafist Sunni ideology,
theological streams that emanate from Saudi
Arabia and Egypt, which have a longstanding
pedigree in Islamic thought.
1 Some of these acts are committed by so-called “lone-wolf”
characters, who are arguably criminal psychopaths merely citing
religious motivation and justification for effect but the debate on
these lone wolves can distract from the general proposition that
terrorist acts are regularly perpetrated by small groups or cells
inspired by religion and instructed by religious actors, even though
the authenticity or legitimacy of the authority of these religious
actors may be questioned.
