Journal of Global Peace and Security Studies

Vol. 5, No. 1, 2024 ISSN: 2708-7786

Radicalization and Prevention: A Case Study of Youth in Quetta

Authors

Dilawar Khan1 & Najeeba Syed2

Abstract:

This study examines the radicalization of youth in Quetta and proposes

preventive strategies. The research study is based on a context-specific area,
Quetta, which is a multi-ethnic region comprising different communities and
groups. This paper argues that young people are inclined towards radical
ideologies due to a multitude of factors, including lack of education, scarce
employment opportunities, and unequal distribution of resources. It
investigates various factors influencing youth radicalization, such as identity
perceptions, education, emerging tendencies, viewpoints on violence,
government preferences, and gender equality perceptions. The research
employing purposive data sampling, and diverse data collection techniques
such as utilizing surveys, focus groups, and interviews, aims to provide a
scientific and comprehensive understanding of radicalization trends in young
people of Quetta. Moreover, a Social Identity Theory is applied for the
analysis of the data collected which suggests that youth join radical groups for
identity and a sense of belonging. Such an understanding enables us to
recognize the crucial role of youth in shaping a prosperous and dynamic
society. The findings will contribute to the existing knowledge on this specific
topic which is useful for the decision makers to devise informed and
contextualized decisions regarding de-radicalization and youth. The study
advocates for engaging young people as "youth leaders" in peace-building and
social harmony, aiming to foster just communities.

Keywords: Identity, Radicalization, Prevention, Youth, Religion, Positive Engagement

1. INTRODUCTION
Radicalization of youth around the world is increasing at a rapid pace and is a global
challenge in today’s globalized world (Campelo et al., 2018; Neve et al., 2020).
Radicalization, violent extremism, and terrorism are used interchangeably in literature.
However, these all are different from one another. More so, there is a big difference between
radicalization and radicalization to violence. Radicalization is a process by which an
individual divorces from the existing political, social, cultural, or religious beliefs, ideas,
traditions, etc., and adopts extreme ones instead (Majeed, 2021). On the other hand,

1
Social Entrepreneurship, Research and Development Practitioner
2
MPhil Scholar, Researcher and Development Practitioner

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radicalization of violence is something that validates or legitimizes an individual’s violent

act, intolerable behavior, and extreme attitude against the already established beliefs and
ideas of other individuals, whether political, religious, or social (Hayes, 2017). The recent
trends in the radicalization of youth have changed and are a result of the wide-scale
stereotyping tactics used by some big media and news networks such as CNN in the
aftermath of the 9/11 terrorist attacks in the United States. The current upsurge in
radicalization in the West and elsewhere in the world is not caused by religion or faith rather
it is caused by context-specific issues such as migration in Europe, and white supremacy in
the United States, to mention a few.

Radicalization leads to splinter group creation in the long run (Dr Moazzam Hashmi, 2024).
The youth's susceptibility to radicalization stems from their grievances over the unfair
distribution of sources and wealth, feeling of oppression and marginalization at the hands of
state authorities, lack of opportunities and employment, etc., which leads them to join the
radical organizations across the globe (Siegel et al., 2019). Most of the terrorist acts in the
United States and Europe are carried out by young people between the ages of 12 and 19
(Onuoha, 2014). These individuals were associated with a particular faith, Islam, as they were
members of Muslim communities. Boko Haram, a Nigeria-based militant group, main source
of recruitment is youth from marginalized and poor backgrounds, school and university
students and graduates, and orphan children (Onuoha, 2014; Venhaus, 2018). Al-Qaeda, a
global terrorist organization, often targets young people for recruitment through online
sources (Qayyum, 2020).

As mentioned earlier, the phenomenon of radicalization is a global challenge, many countries

around the world have developed their respective strategies for countering violent extremism
and radicalization and have incorporated this issue in official public discourse over threats to
national security. The seriousness of the issue can be gauged from the response from different
governments across the world. For example, the governments of Canada and Australia have
in place the National Strategy on Countering Radicalization to Violence (Adeyemi, A. E., &
Musa, M. N., 2016) and Preventing Violent Extremism and Radicalization in Australia
respectively, to combat radicalization and violent extremism. Similar policies have been
adopted by the United States, Germany, China, and others including Pakistan.

Pakistan has a significant youth population (aged under 30) which accounts for
approximately 64 percent of the total population (Amir Jan, 2023), youth has always been
othered in Pakistan and left unengaged. This led the youth bulge to radicalization which
resulted in the often-reported incidents of violent mob lynching. On 3 December 2021 a 49-
year-old Sri Lankan, Priyantha Kumara, working in a factory as a manager was pitilessly
killed allegedly for blasphemy by a violent mob of fellow workers (Fatima Bhutto, 2021)
Campuses across Pakistan are not safe from menace of radicalization. Before this tragic
incident of killing of the Sri Lankan manager, on April 13, 2017, a young journalism student
Mashal Khan was lynched to death by his fellow radical Islamist students at Abdul Wali Khan
University in Khyber Pakhtunkhwa, this research focuses on the multi-faceted nature of
radicalization in Quetta, challenging the post-9/11 narrative that predominantly links
radicalization with Islamic extremism. The study also addresses the rising global trend of
right-wing extremism and its impact on youth, emphasizing the susceptibility of Pakistani

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Vol. 5, No. 1, 2024 ISSN: 2708-7786

youth to radicalization due to socio-economic challenges. Within the context of Pakistan, it

has always existed since the inception of the country but the recent upsurge in radical
tendencies in Pakistan after the removal of former Prime Minister Imran Khan from the office
and later his arrest is extraordinary (Fatima Bhutto, 2021).

The spread of extremist and radical ideologies in people of young ages is a cause of concern
for decision-makers. In Quetta, youth radicalization is further compounded by identity crises,
sectarian conflicts, and gender-based discrimination. The research advocates for effective de-
radicalization strategies and the development of counter-narratives, particularly focusing on
youth engagement in Quetta. Through FGDs, KIIs, and questionnaires, it seeks to understand
youth perspectives on radical ideologies and suggests preventive measures for fostering
positive youth leadership. This research, therefore, aims to offer insights into combating
radicalization by engaging the youth constructively in building a peaceful society.

This study will enable the decision-makers and counter-terrorism and violent extremism
departments in Pakistan to devise a goal-oriented policy regarding radicalization. It will
enhance the understanding of the readers about the issue and its long-term negative impact on
society. For me, the research is of colossal importance as so far no one has conducted
comprehensive and empirical research on the youth radicalization of Quetta. Moreover,
Quetta is a multi-ethnic city having inhabitants from all faiths and sects. To address this gap, I
conducted this research to contribute my expertise. This study fills the gap that I discerned in
academic research. As such, no research on this specific issue in this specific area has been
conducted. This research is an effort to make a base for further study on the said theme for
researchers.
Following are the leading questions for the research study, which helped in formulating the
open and close-ended questions for data collection tools like focus group discussion, key
informant interviews, and survey questionnaires. It provided ground to focus on the
exploration of the required data, information, and knowledge while deepening the
understanding through probing questions in the light of the leading questions. It also helped
in stimulating the discussion and exploring various viewpoints around the phenomenon of the
research study.

• What are the main factors that contribute to the formation of radical ideologies among
young people in Quetta?

• How do young people in Quetta perceive and define radical ideologies? What are
their motivations and beliefs associated with such ideologies?

• What are the key channels or platforms through which young people in Quetta engage
or are exposed to radical ideologies?

• What preventive strategies or initiatives do young people in Quetta consider effective

in countering radical ideologies? How do they evaluate the role of education,
community engagement, and government interventions in this regard?

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2. Hypothesis
The study presents a carefully formulated hypothesis, postulating that "If the perspectives of
young people are integrated into de-radicalization efforts in society, it will lead to the creation
of an effective counter-narrative.
3. Research Gaps
This research recognizes a significant gap in the existing literature on radicalization,
particularly in its failure to account for the regional dynamics and local context of Quetta.
Previous studies have often overlooked the unique factors contributing to radicalization in
this specific region, leading to a gap in comprehensive understanding. The study emphasizes
Quetta's unique socio-political and cultural landscape, aiming to fill the academic void by
exploring how these local factors contribute to the spread of radical ideologies among its
youth. This geographical focus is crucial for developing targeted and effective de-
radicalization strategies.
The research addresses the lack of emphasis on young people's perspectives in current
literature. Previous studies have often examined radicalization from a broader societal view,
neglecting the direct voices and notions of the youth themselves. The research actively
involves young people from Quetta, providing them with a platform to articulate their beliefs,
concerns, and aspirations. This engagement is vital for understanding the distinctions behind
the factors driving radicalism among youth and identifying potential preventive strategies.
4. Limitations

This research study, while significant, presents certain limitations that should be
acknowledged. First, its focus on Quetta as a specific regional context may limit the
generalizability of its findings to other areas. The unique socio-cultural, economic, and
political factors influencing radicalization in Quetta might differ significantly from those in
other regions, potentially restricting the broader applicability of the study's recommendations.
Secondly, the reliance on self-reported data from young individuals may include potential
social desirability bias, where participants may respond in ways they believe are expected by
society rather than expressing their true beliefs. Recall bias might also impact the accuracy of
their accounts regarding experiences and perspectives on radical ideologies.
Assessing the effectiveness of the proposed preventive and de-radicalization strategies
requires long-term observation, monitoring, and evaluation. This is essential to determine
their real-world impact and sustainability in countering radicalization among young
individuals.
5. Literature Review

Youth radicalization, a global phenomenon, requires a precise definition to avoid policy

misconceptions (Miconi et al., 2021). The terms radicalism, fundamentalism, and extremism
demand clarity due to potential overlaps. Diana Miconi (2021) emphasizes the lack of a

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uniform definition. In the context of terrorism prevention, Neumann (2008) defines

radicalization as "what goes on before the bomb goes off," highlighting its importance. Varied
definitions reveal a consensus on radicalization as a process leading to extremist values,
fundamentalism, or violence, with shades in regional perspectives (Muro, 2016; Pisoiu et al.,
2020).
The term fundamentalism, often an outcome of radicalization, denotes strict, non-negotiable
adherence to beliefs, originating from early twentieth-century anti-liberal, anti-modern
sentiments rooted in religion. While not necessarily violent, fundamentalism may lead to
forceful imposition of beliefs (Dunn, 2013). Extremists aim for a homogeneous society with
rigid ideologies, sharing similarities with fundamentalism but lacking support for democratic
values, human rights, and equality (Schmidt, 2016). Violent extremism is globally defined as
any illegal action by individuals or groups with extremist ideologies harming others
(Schmidt, 2016). It involves sensitization or mobilization processes driven by identity
differences, leading to the destruction of both soft and hard structures of perceived
adversaries.
This study adopts a general definition, encompassing terms like violent extremism and
fundamentalism, viewing radicalization as a process wherein individuals gradually adopt
beliefs justifying violence for change, involving two stages a) endorsing beliefs and b) acting
upon them (Schmidt, 2016). The study focuses on youth radicalization in Pakistan,
particularly in the Quetta district. To define youth, ages 14-24, as per the United Nations, or
15-29 in the Pakistani context, are considered. Adolescence (10-13 years) and youth are
critical periods of physical and mental development, marked by education completion,
employment entry, and marriage. Age 18 signifies key legal transformations, including
driving, voting, and marriage rights.
During adolescence, individuals develop a sense of identity, a process crucially outlined by
Erikson (1972) and expanded by Jarvis (1992), involving stages of exploration and
commitment. Youth often make commitments without thorough exploration, influenced by
cultural values. Identity formation encompasses both content (the "what") and structure (the
"how"), involving the development, challenge, and transformation of ideological ideas.
Pakistan, experiencing terrorism, particularly since 2001, faces the threat of youth
radicalization, motivating the focus on this region in the study (Cachalia et al., 2016;
Arseculeratne, 2022). Daniel Egiegba Agbiboa (2013) highlights youth radicalization in
Nigeria, attributing it to high unemployment and poverty rates. Many unemployed and
uneducated Nigerian youth, seeking better opportunities, have joined Boko Haram. Adebayo
E. Adeyemi and Mahmoud N Musa (2014) discuss incentives provided by Al-Qaeda in the
Land of Islamic Maghreb (AQIM) to Mali's impoverished youth, offering financial and health
benefits, and attracting them to terrorist activities. Lack of education and economic
opportunities further drive youth towards radicalization leading to violent extremism. The
university-educated youth can also be radicalized leaders, as seen in the case of Al-Shabaab
in Somalia (Anneli Botha and Mandi Abdile, 2016). Poverty, unemployment, and lack of
education are not universal causes, as some recruits come from middle-income families.
Anneli Botha (2015) emphasizes the role of social identity in youth radicalization in Kenya
and Uganda, where Al-Shabaab and Allied Democratic Forces-ADF attract youth seeking to

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assert their religious or ethnic identity due to economic, social, and political exclusion.
Ramesh Ramasamy (2023) probes into push factors for youth radicalization in Sri Lanka,
identifying divisions in ethnic and social identity, lack of opportunities, economic and
political marginalization, corruption, poor governance, and state securitization. The complex
interconnections between these factors underscore the need for counter-radicalization
policies.
The study underscores that youth radicalization in Pakistan is influenced by similar factors
including but not limited to an identity crisis, lack of economic opportunities, absence of a
platform to channel youth’s potential, bad governance, and prejudiced practices in access to
justice. While regional disparities exist, the focus on religious identity poses a significant
risk. The study emphasizes the need for regional analysis, specifically in Quetta district, due
to its exposure to radical ideologies from Afghanistan. Insights from the study contribute to a
distinction in the understanding of youth radicalization, emphasizing the importance of
context-specific interventions (Beg & Bokhari, 2008; Haque, 2014; Khan, 2015; Basit, 2021;
Pildat, 2015; Pak Institute of Peace Studies, 2021). The research contributes to the existing
literature by offering a detailed analysis of youth radicalization in the specific context of the
Quetta district, enriching our understanding of the multifaceted phenomenon.
In response to the rising challenge of youth radicalization in Pakistan, concerted efforts have
been made by governmental and non-governmental entities to stem the tide of radicalization
and extremism. The Pakistani government has implemented educational reforms such as the
incorporation of subjects promoting tolerance and critical thinking into school curricula. As
outlined by Akhtar and Khan (2019), these reforms aim to counter radical and extremist
narratives by fostering a culture of pluralism and respect for diverse perspectives. Besides
this, the vocational training programs, exemplified by initiatives like the Prime Minister's
Youth Skill Development Program, offer skill-building opportunities to marginalized youth,
providing them with viable alternatives to radical ideologies (Khan, 2020). Furthermore,
collaborations with religious leaders and community organizations, as illustrated by the
partnership between the Ministry of Religious Affairs and local mosques, facilitate grassroots
efforts to challenge radical and extremist interpretations of Islam (Ahmed et al., 2018).
Simultaneously, law enforcement agencies have intensified their efforts to dismantle
extremist networks and prevent the dissemination of radical propaganda through initiatives
like Operation Radd-ul-Fasaad (Saleem, 2017). These multifaceted endeavors reflect a
recognition of the complex socio-political and economic drivers of radicalization,
necessitating comprehensive strategies tailored to the Pakistani context.

6. Methodology and Data Collection Method

7. In this section, a complete description of the study has been provided. The design of
this study is also elaborated in this section. The details about Sampling techniques,
and sample size are also included. It also contains data collection tools and data
analysis techniques. For the design of the study, a mixed methods approach has been
used. The study includes initial literature on the said theme, followed by a round of
five focus group discussions, ten key informed interviews, and a survey questionnaire

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on youth radicalization. Moreover, both quantitative and qualitative methods were

employed to gain insights into the research questions. Respondents for this study
include young individuals, aged 16 to 30, from different areas of Quetta. The audience
was selected through purposive sampling, meaning those most relevant to the study.
The mixed method is a research approach,
Respondents Ethinic which allows the researchers to collect and
Diversity analyze both qualitative and quantitative data
collected for a complex set of questions. The
research study was a complex study and was
Pashtun based on the complex nature of the relationship
11% Hazara between radicalization and youth. A mixed-
5% 33%
Baloch
method approach has allowed me to explore
16% diverse perspectives on the issues of youth and
Punjabi
seek more in-depth and firsthand knowledge.
22% 13% Saraiki
Bravi
The research methodology chosen for this
study is grounded theory, which is ideal for
exploring radicalization among young people
in Quetta. Grounded theory allows for the development of a conceptual framework directly
from the data, addressing the limitations of existing frameworks. In research, the mixing
method is used to gain a deep understanding of young people's beliefs and drives regarding
radical ideologies. The research study engaged a diverse group of young individuals, aged 16
to 30, spanning various backgrounds to ensure a comprehensive exploration of its themes.
Thirty-two participants actively contributed to FGDs, while ten individuals offered
specialized insights through KIIs. In addition to that, the study includes 100 responses which
were received through a questionnaire survey. Deliberate efforts were made to maintain
gender diversity, with 30% female and 70% male participants, ensuring equitable
representation of voices. Educational backgrounds ranged from high school to university,
with some participants following the unique religious educational system of Dar-e-Nizami,
providing valuable perspectives rooted in religious scholarship.
Geographically, respondents hailed from diverse areas within the Quetta district, including
urban, semi-urban, and rural settings, offering a holistic understanding across socio-economic
contexts. Furthermore, the respondent pool exhibited rich religious diversity such as Muslim,
Christian, Hindu, and Sikh communities, fostering a comprehensive exploration of differing
religious beliefs and practices. The study's culmination showcased the ethnic diversity among
respondents, with Pashtun (33%), Baloch (22%), Punjabi (16%), Hazara (13%), Saraiki
(5%), and Brahvi (11%) representations. This diversity allowed for an inclusive examination
of perspectives within the research themes, reflecting the rich tapestry of ethnic backgrounds
existing in Quetta.
For this study, both quantitative and qualitative Religious Diversity
techniques were used side by side to get data.
For the calculation of the data received in
quantitative form, Taro Yamane’s formula was
used. Purposive sampling was employed to 3%
19% Muslim
Christian
13% Hindu
16 65%
Sikh
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select participants with specific characteristics relevant to the study, ensuring efficiency and
cost-effectiveness. Data collection tools were designed considering a mixed method,
including focus groups, key informant interviews, and questionnaires. The study engaged a
diverse group of young respondents considering diversity in gender, linguistic, religious,
ethnic, and socio-economic to represent different aspects of identity. The data collection
continues until data saturation is achieved, ensuring a comprehensive dataset is obtained. This
approach allows for a refined understanding of the research topic and informs future research
and interventions. As a mixed method was used for the collection of data, both quantitative
and qualitative techniques were employed. In the research process, first, a qualitative
technique was used. Based on the predetermined questions for the interview, focus group
discussions were arranged in different towns of Quetta. The focus group discussions and
interviews helped the researcher to get primary data. In the second step, for quantitative data,
closed-ended multiple-choice questions were proposed for the questionnaire to get data from
young individuals in Quetta. Apart from collecting firsthand information and primary data,
help was also taken from secondary sources such as books, journal articles, research papers,
and government and official documents and policies.
8. Analysis

Identity
The study analysis has revealed that young individuals possess a visible “notion of
radicalization” particularly in relation to their religious and caste identities. This perception of
identity among the youth is characterized by a linear and inflexible nature, as they regard
their religious and caste identities as sacred and non-negotiable. Such a mode of thinking not
only diminishes the validity of other religious identities but also inspires a sense of pride in
youth, raising a desire for similar conformity in their peers. This pride, associated with their
own identities, lays the groundwork for the development of radical thought processes, which
may eventually manifest as extremist viewpoints leading to violent extremism.
Youth Perceived own, and others' identities
40%
40% 37%
35%
27% 29%
30%
25% 21% 21%
20%
15% 9% 7% 6%
10% 3%
5%
0%
HUMAN BEING CITIZENSHIP GENDER/OTHERS CASTE/ RELIGIOUS
PROFESSION

Own Identity People's Identity

In addressing the question of identity importance, 40% of young participants identified their
religious identity as their primary identity, followed by 27% who prioritized caste and
professional identities. Gender identity was paramount for 21% of the youth. Notably, only
9% of respondents identified primarily as human beings, and a mere 3% prioritized their

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citizenship identity. This indicates a predominant inclination among young people toward
their religious and caste identities, with other identity facets receiving comparatively less
emphasis. The female respondents reported a sense of marginalization regarding their gender
identity.
Interestingly, when considering the identities of other youth, a different perspective emerged.
The analysis revealed that 37% of youth regarded others' citizenship identity as primary,
followed by religious 29% and caste/professional identities 21%. This was succeeded by
identification as a human being 7% and gender identity 6%, highlighting a rigid and
unchanging viewpoint regarding identities. The primary data suggests that young people
demonstrate a naive conceptual understanding of their identities, leading to the formation of a
fixed and subsequently radical worldview about their own and others’ identities.
In the analysis of KIIs, it was found that 78% of youth are increasingly conscious of their
religious identity, while 22% are more focused on their tribal and caste identities. A lack of
modern education 65%, resource deprivation 15%, and limited positive youth engagement
opportunities 20% were cited as reasons for this heightened religious consciousness. The
radical perspective among the youth remained obvious in analysis whereas the majority of the
youth indicated their prime identity as rightest, and also had the point of view that others
should behave similarly. The analysis also indicated that religious leaders to some extent
exploit the sentiments of the uneducated and impoverished. A smaller proportion of youth in
FGDs acknowledged and supported this viewpoint.
Youth from well-off backgrounds, such as
Reason of Conscinousness on landlords, perceived that religion promises
Identities security in both the material and spiritual
realms attracted people. In contrast, youth of
Lack of Modern middle-class socio-economic status believed
20% Education that exposure to various media platforms and
Deprivation of witnessing the treatment of Muslims globally
15% Resources has spurred a need to defend their religious
65%
Lack of community. Thus, young people are more
Opportunities receptive towards radical ideologies to support
their fellows having similar ideologies “The
religion”.
The analysis of the focus group discussions revealed that while young people are generally
tolerant of others' identities, they struggle with their own, particularly during adolescence and
young adulthood. Peer pressure, the competitive nature of life, and belonging to socially or
economically disadvantaged groups contribute to feelings of inferiority. Simultaneously, they
face the challenge of developing their self-identity as emerging young leaders. These
complexes are further aggravated by educational content, which, to some extent, directly and
indirectly raises animosity towards other identities.
The analysis further revealed that the
messages young people have received since Consciousness on Identities
childhood about their religions
predominantly originate from local
22%
Religious
Caste
18 78%
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religious leaders, rather than research-based scholarly sources. When asked whether they had
ever sought to verify the statements of their conventional religious leaders “Mullah’s”
regarding hatred or division among people of different identities, 90% of young respondents
admitted that they had never attempted to validate these statements alongside holy texts or
scholarly interpretations.
Despite being educated, young people demonstrated a significant lack of critical thinking,
reflecting a deep-seated trust in their conventional local religious leaders. This blind faith,
inherited from their parents, is starkly evident among the youth. However, 10% of young
individuals reported that they had at least once questioned the viewpoints of their
conventional local religious leaders, not in the context of Jihad, but regarding social and
political issues, but faced the threat of announcement against them for social boycott from the
community.
The study also revealed that young people
Validation of Messages of possess an emotional rather than a
Conventional Religious Leaders rational connection to their religious
identities, lacking initiative in exploring
their religion or understanding the
10% Never tried to emergence of various sects within it. They
validate tend to accept without question whatever
Tried to validate is conveyed by conventional local
90% religious leaders. This development of a
debatable sense of supremacy leads to the
formation of linear identities and a narrow
worldview. Young people practice their
religious supremacy themselves and also encourage others to accept and behave in certain
ways. As a result, diversity, multiculturalism, and religious, and social harmony are
discouraged, and perceived as threats to these entrenched identities.
Education
In the context of educational tendencies,
Pride and Fludity of Identities the analysis of FGDs KIIs has disclosed
that within traditional societies, the
schooling system is perceived as a
10% promoter of Western education,
Rigidity in
Identities
perceived to distance young people from
their religious beliefs and promulgate
Fluidity in
Identities
non-Islamic values among the youth. The
90% majority of the respondents expressed the
trend of sending children and youth to
conventional schooling is decreasing
while the drop-out from schools and
trend towards religious education is increasing significantly. Another angle that emerged from
the analysis is that even in the conventional
schooling system only boys are encouraged to Emerging Education Trend
attain schooling to some extent while girls are

Religious
37% Education
19 40%
Conventional
Education
23%
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not encouraged to do so. This aspect clearly indicated the radical notion of young people, to
some extent young people of the view that religiously girls are prohibited from attending
schools. This viewpoint aligns with Rahman's (2008) research, which states, "The Western
concepts of capitalism, socialism, liberty, and economic ideas are disrupting Muslim society".
Besides this, the study explored that 90% of youth engaged in religious education systems
have developed a pronounced sense of pride in their religious identities, while 10% have
maintained fluidity in their identity perception.

According to the data analyzed, 30% of

Youth go to Educational Institutions youth indicated that parents are
Conventional reconsidering their decision to send
Schooling and youths to Madaris/Religious seminaries
Madaris due to concerns about potential links
29% Conventional
between Madaris and the phenomena of
Schooling
56% terrorism and extremism. It was
Only
15%
Madaris Only expressed that young individuals who
exclusively attended Madaris are more
prone to radicalization compared to
those who had access to the
conventional education system.
The study report indicated on average, 15% of youth attend the conventional schooling
system, 56% participate in both school and Madaris education, while 29% solely attend
Madaris, culminating in a total of 85% of youth receiving some form of religious education
from religious seminaries. Moreover, 29% of the youth believe that the trend of attending
Madaris is increasing, compared to 15% who think that the trend towards conventional
education is on the rise, while 56% perceive an increasing trend of youth attending both
Madaris and school.
Youth respondents further shared a nearly unanimous view that youth with more extensive
exposure to Madaris tend to be more rigid and show minimal or no acceptance of change,
especially changes pertaining to celebrating diversity. This is attributed to the development of
a strong sense of group oneness, leading them towards fixed opinions about others' identities
and a direct, radical approach towards not only others but also themselves. The KIIs analysis
advocates for the promotion of interaction, dialogue, and exposure to critical thinking among
young people as strategies for de-radicalization.
The study also revealed that students of Madaris are more prone to radicalization due to their
strong religious beliefs and lack of exposure to the modern education system. However,
Farhan Zahid (2015) in his research contends that educated youth are also susceptible to
radicalization. There have been multiple incidents reported in Pakistan, particularly in Quetta,
involving educated but radicalized youth engaged in violent extremism. This notion is
corroborated by KIIs with young people, wherein it was observed that educated youth were
also less open to new ideas, instead seeking power structures to limit their adversaries'

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potential growth. The study suggests that mere access to education is insufficient; the content
of the textbooks taught to the youth is of paramount importance.
The analysis of FGDs revealed that young people lacking educational opportunities, those
educated in religious seminaries without income sources, are generally more exposed to and
inclined towards radicalization. Youth from government and private educational institutions
also exhibit vulnerability to radicalization. Consequently, irrespective of socio-economic and
educational backgrounds, young people are at risk of radicalization. Therefore, a robust
monitoring mechanism for religious and educational institutes is imperative, along with the
deconstruction and modernization of textbooks, which are outdated in preparing young
people for a peaceful society and equipping them to confront contemporary challenges.
The study highlights the emerging trend among Quetta's youth toward the supremacy of
religious identity and a linear approach, potentially steering them toward radicalization,
which could escalate into extremist values and violent extremism. The primary data advocate
for the integration of religious seminaries under the education ministry, necessitating a strong
monitoring mechanism. A thorough review and deconstruction of the curricula of religious
seminaries and educational institutions are urgently needed to promote plurality, diversity,
and a sense of tolerance among young people, thereby fostering a socially harmonized
society.

Youth’s tendencies
The research analysis revealed that 35%
of youth prioritize completing their Youth Tendency
education as a future goal, while 18%
emphasize the importance of securing
good employment opportunities. Marriage Education
12%
is a priority for 16% while 19% aspire to 35% Employment
promote religious teachings, and 12% 19%
Marriage
consider Jihad as their foremost future Religious Teaching
priority. Analysis from the Focus Group 16% 18%
Jihad
Discussions (FGDs) suggests that both
boys and girls exhibit moderate religious
tendencies, yet place a higher value on
education. However, due to a scarcity of resources necessary for a dignified life, youths feel
compelled to alter their priorities. It was
Youth's Belief discovered that youths' prioritization of
future goals is influenced by their access
to resources and their sense of group
identity affiliation. Interestingly, the
prioritization of religious teaching and
Radical Jihad is driven not solely by religious
45% Perspective
convictions but also by the need to
55% Moderate acquire resources for survival and a sense
Perspective
of protection. The aspiration for Jihad is

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particularly pronounced in the age group of 18-22 years for both boys and girls, with a higher
inclination observed among boys.

Key Informant Interviews (KIIs) suggest a

strong desire for social and economic Determining Youth Future
advancement among youth. Religion, Priorities
particularly Islam, is viewed as a means to
fulfill social and economic needs and to Parents/Guar
safeguard fundamental rights. diance
22%
Approximately 45% of the youth strongly Youth
believe that the youth of Quetta are themseleve
radicalized in one way or another, and this
78%
trend is escalating due to frustration
among young people. Conversely, 55%
held opposite views. A significant 83% of
youth respondents in FGDs and KIIs
expressed that their parents could aid them in achieving their aspirations, but the lack of
resources and discriminatory policies and systems impede their access to equal and equitable
opportunities. The remaining 17% of respondents believe that the youth themselves are
incapable of realizing their dreams.
In both KIIs and FGDs, young people shared a common perception that being radical does
not necessarily equate to being harmful or hurtful. However, the presence of vested interests,
utilizing brainwashing strategies, compels youth towards extremism and the perpetuation of
violence. In some instances, affiliation with a strong radical or extremist group is seen as a
means of protecting the family from oppression. A majority of 78% of respondents indicated
that their future priorities are primarily dependent on their parents' wishes or decisions, while
only 22% had the privilege of deciding for themselves.

Young people expressed that their parents

Youth Perspectives on Aspirations often lack trust in their decision-making
abilities, and there are limited
opportunities for them to participate in
decision-making processes at both the
Parents/Guardianc
17% e
household and societal levels. The study
reveals that the future priorities of young
Youth themseleve
people are heavily influenced by societal
pressures rather than their own desires.
83%
Young respondents added that if
corruption and the misuse of power were
eliminated, the tendencies and future
priorities of young people would shift towards the promotion of an inclusive and peaceful
society.

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The responses of young girls, in comparison to boys, showed significant differences in terms
of their future priorities and emerging trends. The majority of female respondents prioritized
exploring the world and embarking on adventurous trips as their first priority, followed by a
desire to be economically empowered. They aspire to earn independently and exercise the
right to spend their earnings according to their own desires. In addition to it, a significant
emerging trend among young girls is the desire to be recognized for their own identities,
rather than being defined in relation to their parents or life partners within society. The data
analysis also indicated that, in comparison to boys, young girls are less radicalized.
Comparative Development
Youth Perception of Development
The research investigated young
Comprehensive
people's perspectives on development
Package of and their satisfaction with government
5% Development priorities, particularly regarding their
13%
Infrastructure alignment with community needs. The
analysis indicated that young people
22% 60%
conceptualize development
Economic holistically, including infrastructural
Development and social advancement. A significant
60% of youth preferred a
comprehensive package of
development, with 22% focusing only on infrastructure, 13% on economic development, and
5% on access to technology. Only 20% of youth expressed satisfaction with the quality of
government-led development initiatives, in contrast to the 80% who held opposing views.
68% of respondents were inclined toward the development under the religious-based
modernization principles while 32% marked for conventional modernization. The majority
of the young people responded that the current development in the localities is controlled
development which doesn’t directly
Modernization Preferences: Religious meet the needs of the community but
vs. Conventional rather fulfil the political agendas.
Thus, the youth and community
priorities are often overlooked in these
development projects, which tend to
32% Conventional be more politically motivated. There
Modernization is also a recognized need for inclusive
Religious based mechanisms in the design and
68% Modernization participatory planning of development
initiatives with the involvement of
young people.
Analysis from Focus Group
Discussions (FGDs) and Key Informant Interviews (KIIs) suggested that young people are
more willing to have development in their localities but it has to be religion-based
modernization. This perspective indicates the radical perspective of the young people while
the existing mechanism of development is a step ahead which is more controlled by a specific
group of powerful political elites. Whereas the data reflects currently there are practical

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examples and opportunities for conventional modernization in the context of development.

Another astonishing aspect revealed is the disowner-ship of the development programs, and
initiatives because of two major reasons a, these programs, and initiatives are not religion-
based modernization b, they are designed to protect the interest of specific political groups of
the elite rather than larger communities.
Ideal Types of Government
Regarding government preferences,
Ideal for of Governance the analysis revealed that a majority
100% of 83% of youth aged 18-22 prefer an
80%
Islamic Sharia-based government,
while 17% favor both democracies.
60%
In a similar way, among youth aged
40%
23-30, 65% prefer an Islamic Sharia-
20% based government, with 20% opting
0% for dictatorship and 15% for
ISLAMIC DEMOCRACY DICTATORSHIP democracy. Contrasting this, 60% of
Age Bracket 18-22 Age Bracket 23-30 young respondents admire
democratic forms of decision-
making, while 40% prefer autocratic decisions. It indicated a sense of confusion, where the
majority of youth lean towards an Islamic form of government, which often aligns with
autocracy, yet they also showed a preference for democratic decision-making mechanisms.
The analysis highlights a need for clarity among young people regarding different ideologies
and their governance structures. When asked why they are less interested in democratic forms
of government, the majority responded that the current system in the country, labeled as
democracy, is perceived as corrupt and lacking transparency across various sectors, including
administration, judiciary, policing, governance, and legislation.
When presented with a hypothetical situation of an improved current democratic governing
structure with eradicated power misuse and ensured meritocracy, an interesting shift
occurred. 85% of youth who initially preferred an Islamic Sharia-based government and
dictatorship opted for a democratic form of government. The analysis indicated a link
between governance and the prevalence of radicalization in terms of the application of radical
perspective through type of government. The study publicized that bad governance is also a
major contributor to the emergence of radical and extremist values, as frustration,
hopelessness, and lack of economic opportunities for youth increase, the likelihood of youth
radicalization.
The ideological shift from normal to radical thought often begins with the influence of vested
interest groups, leading to extremist values. From the youth's perspective, democracy is
beneficial for infrastructural development, and dictatorship for maintaining negative peace,
while Sharia is favored for strong accountability, transparency, and justice. Notably, freedom
of speech was not a marked priority for any form of government among youth respondents.
Female youth expressed a preference for a democratic form of government but also harbored
concerns about women's exploitation under democratic systems. Respondents from feudal
backgrounds justified dictatorship as it protects elite interests, while those with business
backgrounds opined that Sharia better safeguards the dignity of life and property. They also

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expressed that under Sharia, modernization is unnecessary, and rulers can more effectively
establish peace.
Rule of law and legitimacy of violence
The study investigated the perspectives of
youth regarding law abidance. A significant Law Abidance
67% of youth respondents identified
themselves as law-abiding, whereas 23%
stated their compliance depends on the 10% Due to
validity of the law, and 10% regarded 23%
Religious
accountability as the primary factor for law Command
67% ments
adherence. The analysis revealed that the
rationale behind obeying the law is
predominantly rooted in strong religious
teachings and background, rather than a sense
of civic responsibility. Among the 67% who are law-abiding, 45% acknowledged that
although they do not rigorously practice religious rituals, they still hold firm beliefs in
religious teachings. Conversely, the remaining 22% adhere to the law primarily due to a fear
of law enforcement actions. The latter category of law-abiders indicated that they
conditionally comply with the law, subject to its equitable application to all citizens.
In response to the assertiveness on
Youth's Response on Public Violence public violence, 21% expressed they
Report to Relevant assert through reporting to relevant law
Authorities enforcement agencies while 47% of
21% respondents replied they do nothing if
32% Do witness public violence while 32%
Nothing/Irrelevant straightly expressed the acceptance of
to me
public violence. This phenomenon of
47% Justify Public doing nothing and accepting public
Violence
violence straightly indicts the radical
and extremist values among young
people.
Further investigation revealed a surprising attitude among youth towards the legitimacy of
violence. Astonishingly, 56% of youth respondents justified violence in any form, as long as
it does not directly affect them. This reflects a concerning correlation between the rule of law
and radicalization, with the analysis showing that youth harbor strong radical and prejudiced
views towards individuals outside their immediate family and identity group. The
justification of violence is fostering a radical perspective among youth, which could
eventually lead to the development of extremist values and actions.
A lack of trust in the rule of law was also evident, as the majority of respondents, including
girls, indicated they would take matters into their own hands if they encountered violence
affecting them, their family, or their
Legitimacy of Violence religious community. Youth expressed
skepticism about the law's ability to

Violence Justified
24%
Violence Should be
56% Stopped 25
20%
I don't know
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deliver justice. The violence faced by different Muslim sects or individuals of other religions,
tribes, and cultures is considered inconsequential by youth. Even sectarian violence is
strongly justified by the majority of youth, regardless of their own sectarian affiliations, with
the primary rationale being the perceived threat to their sect. This suggests that young people
are not only radicalized but have already entered the realm of extremist belief systems.
24% of youth were uncertain about whether violence is justified, but they expressed a desire
to avoid violent confrontations unless left with no other choice. This indicates that, overall,
youth have justified violence as long as it does not impact them, their close relatives, or
sectarian affiliates. This mindset is perilous for society, as it indicates a societal shift towards
justifying violence. Merely 20% of youth respondents stated that all forms of violence
(cultural, direct, and structural) are unjustifiable.
The analysis further revealed that while
adherence to religious identity is a Reasons of Violence
personal matter, it becomes perilous
Due to Sense of
when young people's religious-based Honor
notions transform into radical thoughts. 7%
Due to Political
Most young people justify violence 23% Differences
43%
based on emotional connections rather
Due to Secterian
than rational arguments, suggesting a Conflict
significant opportunity for them to 27%
Due to Difference
develop a more critical and holistic of Religion
understanding of the rule of law and the
legitimacy of violence. Intriguingly, the
justification of violence was predominantly based on religious or sectarian identity, with
gender-based violence also being justified, while ethnic violence was discouraged.
An interesting contrast emerged in the reasons identified for the perpetuation of violence in
Quetta: 43% attributed it to honor, 27% to politics, 23% to sectarianism, and 7% to religion.
This suggests that radical perspectives among youth arise not only from religious ideologies
but also from cultural and traditional influences, highlighting the importance of youth
awareness of the strengths and diversity of their culture in a positive light.
A striking finding from the data analysis is the increasing trend of violence stemming from
political radicalization. Although radicalization in any form is dangerous, political
radicalization is particularly perilous due to its direct impact on the familial structure of
society. The lack of political wisdom, dialogue, discourses, and fact-based opinions in society
leaves people vulnerable to conflict and political radicalization. There is a strong need for the
emergence of discourses and the fostering of dialogue among young people to enhance their
tolerance, enabling them to participate in positive youth development programs and activities
aimed at de-radicalization.
The study found that 60% of young people
Emerging Trend of Violence concurred that Quetta experiences a high
incidence of sect and faith-based violence.
However, respondents did not unequivocally
Secterian base condemn the perpetuation of sectarian
26%
Religious base
60%
14%
Base on abuse 26
and resources
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violence. The rationale for protecting the notion of sect-based violence stems from the desire
to defend one's own ideology, which is often considered sacred. Within this group, 26%
opposed hate speech directed at individuals of the same religion, while 14% rationalized that
asserting dominance of one sect over another may sometimes necessitate actions interpreted
as hate speech by others.

Gender perspective
The study’s findings indicated that 53%
of male youth respondents firmly Youth Perception on Gender
asserted the inequality of women to men, Equality
attributing this stance to religious
doctrines. In contrast, 38% held an
opposing viewpoint, while 9% Women are Equal
9%
considered the matter debatable. Further
analysis reveals that the majority of 38% Women are not
young males not only disapprove of Equal
gender equality but also discourage such 53% I don’t know
notions, citing religious theologies as
their foundation. The qualitative data
uncovered a prevailing belief among
respondents that men inherently hold a
superior status to women, grounded in religious obligations. This perspective extends to
considering women as commodities, aligning with cultural and religious norms that dictate
honor and societal roles. The study identifies a notable level of confusion among young
individuals regarding the amalgamation of traditional practices and religious teachings. This
confusion, prevalent among both genders, contributes to the reinforcement of radical
perspectives on gender roles. Interestingly, even female respondents acknowledge and
endorse patriarchal notions within society to some extent.
A critical aspect brought to light in the analysis is the impact of cultural barriers and religious
restrictions on the development of radical perspectives regarding women's equality. The data
indicated that 70% of respondents, predominantly male, believe that women should not be
involved in decision-making processes. Instead, they advocate for women to consult their
male counterparts within the family for more informed decisions. Conversely, 30% of the
youth, irrespective of gender, acknowledge the significant decision-making capabilities of
women. The analysis also emphasizes a troubling pattern where girls are forcibly excluded
from participating in decision-making processes at various levels-be it within the household,
political arenas, or broader societal contexts. This revelation sheds light on the pervasive
nature of restrictive practices that hinder the active involvement of women in shaping
important decisions, further reinforcing the radical perspectives observed in the study.
9. Discussion
The analysis conducted in this study reveals significant insights into the perception of identity
and its association with radicalization among young individuals. A prevalent "notion of
radicalization" is observed, particularly concerning religious and caste identities,

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characterized by an inflexible and sacred conceptualization. This perception fosters a sense of

pride and conformity among youth, laying the groundwork for the development of extremist
ideologies, potentially leading to violent extremism. Regarding the prioritization of identity,
the study identifies a predominant inclination among young people towards their religious
and caste identities, with gender identity emerging as a source of marginalization among
female respondents.
The analysis highlights the influence of environmental and educational factors on heightened
religious consciousness among youth. Factors such as a lack of modern education, resource
deprivation, and limited positive youth engagement opportunities contribute to this
phenomenon. Moreover, the influential role of local religious leaders in shaping youth
perspectives is emphasized, often exploiting sentiments for personal or ideological agendas.
Challenges in identity formation are evident, particularly during adolescence and young
adulthood, where pressures from peers, societal expectations, and socioeconomic
disadvantages converge. Educational content, while intended to facilitate intellectual growth,
may inadvertently exacerbate these challenges by promoting animosity towards other
identities.
Despite the prevalence of radical viewpoints, a minority of young individuals demonstrate a
willingness to question conventional religious leaders, albeit at the risk of social boycotts.
This features the importance of fostering critical thinking skills and promoting education
reform to encourage independent inquiry and tolerance towards diverse identities.
The educational tendencies among youth in Quetta provide valuable insights into the complex
interplay between educational systems and radicalization. The perception of schooling as a
facilitator of Western values and the concurrent rise in religious education underscore societal
anxieties regarding cultural preservation and identity consolidation. However, this shift
towards religious education also raises pertinent concerns regarding its potential role in
fostering radicalization among youth.
The observed gender disparity in access to education, with boys disproportionately
encouraged to attend schools while girls often face exclusion, elucidates entrenched societal
norms perpetuating gender inequalities and reinforcing rigid gender roles. Such disparities
not only curtail educational opportunities for girls but also contribute to a myopic worldview
that undermines social cohesion and perpetuates discriminatory attitudes.
Furthermore, the analysis illuminates the pivotal role of educational exposure in shaping
attitudes toward diversity and fostering acceptance of others. Youth with limited exposure to
diverse perspectives, particularly those exclusively educated in religious seminaries, exhibit
heightened susceptibility to radicalization owing to their insular environments and deficient
critical thinking skills. This highlights the urgent imperative for educational reform aimed at
promoting critical inquiry, tolerance, and pluralism, thereby mitigating the risk of
radicalization and fostering societal cohesion.

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Effectively addressing the underlying drivers of radicalization necessitates a multifaceted

approach encompassing educational reform and broader societal interventions. The
integration of religious seminaries into the formal education system and the modernization of
curricula emerge as indispensable steps towards fostering inclusive education and cultivating
a sense of belonging among all youth, irrespective of their religious or socio-economic
backgrounds.
The findings suggest that resource scarcity and a sense of group identity affiliation influence
youths' prioritization of future goals, with aspirations for religious teaching and Jihad driven
not only by religious convictions but also by the imperative of acquiring resources for
survival and protection.
The strong desire for social and economic advancement among youth, with religion,
particularly Islam, viewed as a conduit for fulfilling socio-economic needs and safeguarding
fundamental rights. While approximately 45% of youth perceive some degree of
radicalization among Quetta's youth, frustration and perceived injustices contribute to the
escalation of this trend. However, divergent views exist, with 55% holding contrary
perspectives.
Moreover, societal pressures and parental influence significantly shape youths' future
priorities, with a majority (78%) indicating their decisions are primarily influenced by
parental wishes. Limited opportunities for young people to participate in decision-making
processes exacerbate this dynamic, reinforcing the influence of external factors on their
aspirations.
Interestingly, gender differences in future priorities are evident, with young girls prioritizing
exploration and economic empowerment, alongside a desire for recognition independent of
familial or societal roles. Moreover, compared to boys, young girls exhibit lower levels of
radicalization, suggesting unique socio-cultural dynamics at play.
The discussion of the research findings unveils critical insights into young people's
perspectives on development and governance, shedding light on their preferences, concerns,
and the underlying drivers of radicalization. The analysis revealed that young people exhibit a
holistic understanding of development, emphasizing the importance of comprehensive
approaches that encompass both infrastructural and social advancements. Moreover, the
research identified a pronounced inclination towards religious-based modernization among
young people, with a significant proportion advocating for development guided by principles
aligned with Islamic Sharia. This preference underlines a drastic perspective among youth,
reflecting disillusionment with existing development mechanisms perceived as politically
motivated and disconnected from community priorities. The findings accentuate the urgent
need for inclusive mechanisms in development planning, with meaningful participation of
young people to ensure alignment with community needs and aspirations.
In terms of governmental preferences, the analysis revealed a complex landscape
characterized by a preference for Islamic Sharia-based governance among the majority of

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youth, particularly in the younger age group. However, despite this inclination, there was also
a notable preference for democratic decision-making mechanisms, indicating a sense of
ambiguity and confusion among young people regarding governance ideologies. The findings
underscore a need for clarity and transparency in governance structures to address concerns
about corruption and lack of transparency, which are perceived as significant barriers to
effective governance and development.
The discussion begins by delineating the prevalence of law abidance among youth, revealing
nuanced motivations behind their compliance. It underscores the significance of religious
teachings in shaping adherence to the law, highlighting how religious background and beliefs
often serve as primary determinants of behavior. Moreover, the discussion elucidates the
complex relationship between trust in the rule of law and the propensity for violent behavior,
illustrating how skepticism towards the justice system can engender a predisposition towards
vigilantism and justification of violence. The discussion unpacks the multifaceted nature of
violence in Quetta, elucidating its political, cultural, and religious dimensions. It underscores
the need for nicety understanding and targeted interventions to address the root causes of
violence and radicalization among youth.
The discussion highlights the implications of the research findings for broader societal
dynamics, emphasizing the urgency of fostering dialogue, promoting tolerance, and
cultivating critical thinking skills among young people. It stresses the importance of engaging
youth in constructive activities and initiatives aimed at countering radicalization and
promoting peacebuilding efforts. The study reveals a concerning trend among male youth,
with a majority asserting women's inherent inequality, influenced by religious doctrines. This
belief, entrenched in cultural norms, hinders women's involvement in decision-making
processes. The findings emphasize the urgent need to challenge these perspectives and
promote gender equality through targeted interventions and awareness-raising initiatives.
10. Quotes
Young individuals
The pride I feel in my religious and caste identities is who have
palpable. It's not just about belonging; it's about asserting immersed
and maintaining strong space in the society. Ameer themselves in
learning
conservative
Religion isn't just a belief; it's what helps me feel secure and
perspectives
connected. But sometimes, the trust on our local religious
exhibit hesitation
leaders so much results to overlooks the importance of
towards diversity
scholarly thinking. M Hafeez
and change, thus
contributing to a
Engaging in religious seminaries fosters pride in our cycle of
identities, yet there's apprehension regarding potential radicalization.
reluctance to embrace modernization. Shahnaz Encouraging
dialogue and
critical thinking is
crucial for
breaking this cycle
30
and fostering
tolerance. Raheela
 Journal of Global Peace and Security Studies
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Youth face a tug-of-war between societal expectations and

personal dreams. Discrimination and scarce opportunities often
shape our choices, pushing us towards radical ideologies.
Hamdullah

11. Conclusion
The research study intended to explore the notions of young people on radical ideologies and
preventive strategies. It also revealed the pushing factors which are engaging young people in
attracting and adapting radical ideologies followed by extremist values and perpetuating
violent extremism. This research corresponds with a theoretical framework that the identity
crisis, lack of positive youth engagement opportunities, and absence of economic, sports, and
business prospects are potential factors for pushing youth toward radicalization. This research
also coincides with social identity theory and critical theory, as the absence of critical
thinking in addition to the lack of youth role in decision-making generates a high level of
frustration and hopelessness. The result shows that young people then don’t think of
consequences, rather they only look into an opportunity to develop their self-identity and
manage for survival. The tendency of young people towards religious education is not logical
but rather emotional, and it gives a sense of security in the realm of where the rights are
protected.
The research reveals that young people are inclined towards their religious identities (mainly
sectarian) and prefer the Islamic form of governance. However, the respondents conclude that
if the democratic process provides them with a sense of security, equal treatment in all
spheres of life, and fundamental rights then they would prefer a democratic form of
governance. It clearly reflects that there is a strong link between radical ideologies and the
legal, social, economic, and social needs of young people.
The study also reveals that the radical mindset is more into religious education rather than
conventional education. Another perspective emerged in research where the young people
even studying in conventional education system possess radical perspective. Young people's
perspective on development is based on religion-based modernization rather than
conventional modernization; and also indicates the current development programs are more
politically motivated so, youth are more into the development of radical ideologues due to
ideological state apparatus are easily darned into political radicalization.
The strong reflection of ideological state apparatus could be seen among the youth engaged in
the study where they would have to look into everything through the religious lens, and
further narrow it to a sectarian lens. It is evident in the study that youth straightly justified not
only the hate speech but the sectarian violence. The violence against women and restriction of
mobility is also justified and countered because of the religious state apparatus. The study
further revealed that youth are at the stage of radicalization but if not engaged positively
would be moving to violent extremes, because they have already adopted the extremist values
for people of other identities, mainly religious sectarian, opposite gender, and political
opponents.

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12. Recommendations
This study highlights the alarming issue of youth radicalization, with a particular focus on the
role of identity in driving this phenomenon. It is evident that the dominance of religious
identity among young people is a significant motivating factor for their inclination towards
radicalization. Additionally, there is a troubling trend of political radicalization, accompanied
by a rise in intolerance and a decline in empathy and compassion. The potential for young
individuals to adopt extremist values is also apparent.
Therefore, there is a need for the formation of a Youth Prevention Network at the Union
Council’s level under the legal framework of the youth policy. The approach of the network
will be based on the Lerner, 2009, positive youth development theory of youth development
mainly focusing on competence, confidence, connection, character, and caring. The youth
prevention network will also be working closely with educational institutes for mobilization
to restore students’ unions, re-integration of radicalized youth, promote dialogue, discourses,
celebration of multi-culturalism diversity, exchange visits, sharing of experiences, character
leadership development, critical research, channelizing, recognizing youth’s potential, youth
action projects and expending connection for participating in decision-making processes. The
study highlights the need for a well-thought-out plan and practical de-radicalization
methodologies that engage young people. Radicalization is not always visible and can lead to
extremism or violence if left unaddressed. De-radicalization efforts must respect fundamental
rights and freedoms.
In conclusion, the study emphasizes the urgency of addressing youth radicalization, which
poses a threat not only to individuals and families but also to the country's global image.
Collaboration among civil society, political entities, religious organizations, and government
institutions is essential to develop a comprehensive policy framework for the next two
decades, with a strong focus on the involvement of young people in the de-radicalization and
prevention process. The study also highlights the multi-dimensional nature of radicalization,
including spiritual, political, ideological, and social aspects. It is hoped that the study's
findings will contribute to the development of effective government policies and civil society
programs for youth de-radicalization and positive engagement.

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