Allport( 1924) stated, Social Psychology is the scientific study of the way in which peoples thoughts feelings and

d behavior are influenced by the real , imagined or inspired presence of other people. It not only offers vast venues to its students to better grasp the realities around them , but at the same time presents alternative windows for them to observe. Within the field of social psychology, the perspective of symbolic interactionism has been the most concerned with meanings that people give to actions and that this meaning is generated through interaction between individuals and his fellow members . Through interaction with one another they not only formulate meanings but also build and maintain social order. Symbolic interactionism is derived from American pragmatism, especially the work of George Herbert Mead and Charles Cooley. Herbert Blumer, a student and interpreter of Mead, coined the term Symbolic Interactionism in 1937 and laid out the three premises of Symbolic Interactionism based on his successful predecessors works. Since Social psychology is one of the rare disciplines that offers effective, analytical and theoretical tools to investigate , analyze and interpret events in individuals social life. This essay then explores the social issue of Terrorism through the Symbolic Interactionist perspective. Each premise and assumption of the perspective will be used to analyse terrorism. Terrorism is defined as political violence used by nay group government or movement- as a a means to achieve its political aims against the resistance of others. The principle theoretical claim made in the essay here is that people are moved to acts of terrorism through the strategic use of Symbolic interaction Premises of Symbolic Interaction 1) Human beings act towards things on the basis of the meanings those things have for them Blumer suggests here that if we wish to understand human behavior we must know how people define those things objects, events , individuals , groups, structures they encounter in their environment . For people who engage in the cats of terrorism, they have different meanings and takes on variety of concepts , things and objects . Some of them are illustrated as follows:

a) Life and Death- For terrorists , their individual life is viewed as available to martyrdom for their religion/group/cause . For those who are not instrumenst of terror, they also believe in something more important than life. We have to because unlike other animals, the human death is an ineveitable fact to us. We need something that makes our death different from the death of a squirrel lying by the side of the road as we drive away. The closer and more immediate death is , the more we need group values that give meaning to life and death. Since terrorists have undergone systematic brainwashing done by their trainers, for sacrificing their own lives for the larger cause , embodied in the group that goes on into the future after the individual is dead. While others wish to die , leaving behind pleasant memories in their name , the terrorist wishes to die be reborn in Paradise, But he also desires apocalyptic destruction and the instantiation of paradise on earth . Terrorists mean to sanctify the self through victimization . during the afghan war with Russia , The Arabs would pitch white tents out in the open in the hopes of attracting soviet fire, hoping for martyrdom . One reporter witnessed a a terrorist crying because he survived an air assault . A muslim killed in jihad is a shaheed , a martyr assured entry into Paradise ( Bergen, 2001, p.12) . Thus, for terrorists, Paradise is the fantasy of immortality of life. b) Religion Religion is a meaning system that is possessed by a group. After adopting the meaning system of that particular group and choosing that group as the symbolic network , the group takes on the role of the reference group for any particular individual. On the other hand , maintaining the membership becomes dependent upon future obedience to the norms of the group and cherishing their values ( Wimberley, 1998 ). If we imagine Religion as the tree , then we can suppose it has 3 main branches, First that of Religious Fanatics- those persons who attach to their religion an ultimate valuation and then attend to it with supreme devotion. The second branch comprises of those who believe religion a means of attaining god, yet maintaining their sense of balance in letting these religious values to help them in doing good deeds and tread a pleasant life. The third branch is that of terrorists, for whom religion offers a unique value system with the power to legitimizing and justifying the approved acts. Terrorists meanings of these value systems dramatically differ

from their other two counterparts, most of the times , even at the risk of being expelled as outcasts, they choose to deviate from the fundamental teachings of their religions . Islam, which is a monotheistic religion believes that life ( human or animal ) is sacred , and taking of even one innocent life is equal to the killing of the whole mankind . Thus, for terrorists religion comes handy as an external , independent , powerful , respected and unquestionable source of energy. They use / abuse the power of Islam through their differing MEANINGS in a way to promote violence as the only means to achieve religious ends which under normal circumstances , are to be achieved through legitimate means.

2) The second premise of Symbolic Interactionism is that meanings of things is derived from , or arises out of , the social interactions that one has with ones fellows. This indicates where these meanings come from Social Interactions. Meanings of things re not innate to us , we learn them through our interactions with other people which lead to the construction of valuable life experiences . Certain life experiences tend to be commonly found among terrorists . Histories of childhood abuse and trauma appear to be widespread. In addition , themes of perceived injustice and humiliation often are prominent in terrorist biographies and personal histories. Many terrorists might also be involved in extremist group , before their incarceration, where their interactions took place with cult leaders who step by step taught them how to inflict violence in the name of an unbelievable cause. However all these experiences and interactions may have different effects when they are present in different forms or at different point in the terrorist development. 3) Blumers third premise is that these meaning are handled in and modified through an interpretive process used by the person in dealing with the things he/she encounters. By this Blumer asserts that individuals are not neutral, machine-like entities which take in the given / implied meaning and respond to it in the worldly way instead they are active processors of information who place their own values, judgments and interpretations for an object . Religious terrorists groups possess a divine institution ( no human influence , comes directly from God ) that supports their arguments . as a matter of fact , no religion

in the world sees violence as the first solution to their problems with others. For example, Islam has strict rules about the use of armed measures , even in open wars. But , here comes the ironical part, Islamic terrorist groups tend to have their own versions of interpretations of religious texts, and through long indoctrination processes, their members believe that those interpretations are THE true ones , and the previous ones were blended by enemies of Islam. Thus, the three premises laid out by Blumer are the building blocks of Symbolic Interaction which sets the limits within which he also gave certain assumptions regarding this framework. Each assumption will be discussed in context of Terrorism. 1) People are Unique creatures because of their ability to use symbols Perhaps the biggest difference between animals and human beings lies in the first assumption of Symbolic Interaction., Humans are blessed with an innate capacity to process the outside world in any vivid manner , that their mind wishes to . Unlike, the growling dog, who attacks his enemy immediately, The Human being thinks and formulates their behavior on the basis of the interpretation of the situation . Another major difference between the animals and humans lies in the systems of symbols developed by the human race. The history, culture and forms of communication in the human world can be traced through symbols and it is through symbols that meaning is associated with interpretation, action and interaction . The Symbolic interactionist studies and analyses these processes involved in all aspect of the use of symbols and communication . One such system of Symbols created by man Language is used for communication and representation . Guided by Language and the process of communication , an individual learns how to interpret and give meanings to the complex world around them . Terrorists also use a certain kind of language that shapes public opinion. The language of terrorism is created long before the first attack takes place. Since language shapes reality and conditions the terrorists that the way they think is the only way to think . It is successful in creating a picture of a common enemy through strategic measures. Terrorism is majorly comprised of two things: An ideology and a common objective. These 2 components make terrorists unite and for this purpose language is needed. Other than language, terrorists also make extensive use of other

forms of symbolic communication. For example, their type of target selected will often reflect motivations and ideologies . For groups professing secular , political or social motivations, their targets are highly symbolic of authority , government offices, national airlines and multinational corporations, with direct relations to the established order . As seen in the terror attacks on Mumbai in 2008, Terrorists chose the Taj Mahal Palace and Tower hotel . It is a beautiful building, which has been standing proudly , looking at the Gateway of India and beyond to the Arabian Sea, welcoming guests from around the world , for a little more than a century now. Its hospitality and warmth have been taken back by many as symbolic of this countrys value system. The Taj was built in 1903 by Jamshedji Tata . The steel which was used in the construction of the Eiffel Tower and Jamshedji had the steel imported at that time. It was also the first hotel in India to install and operate a steam elevator. The hotel was decorated with valuable paintings and works of art, with Belgian crystal chandeliers , hand woven silk carpets and antique furniture many of which are believed to have been destroyed in the terror attack. That is perhaps the reason why the Mumbai Attacks have come to being almost synonymous with the attack on the Taj. Another common form of symbolism used in terrorist targeting is striking on particular anniversaries or commemorative dates . Nationalist groups may strike to commemorate battles won or lost during conventional struggles, whereas

religious groups may strike to mark particularly appropriate observances. Many groups will attempt to commemorate anniversaries of successful operation or the executions or deaths of notable individuals related to their particular conflict.

2) People become distinctively human through their interaction with others Just mere birth into the human race does not make a newborn a Human Being. Separate it from the interactive world of humans and he will grow up as another animal species left with albeit with human features. What makes human beings , Human is their interaction and engagement with the world around them , their ability to use and communicate with symbols , to think, feel and act in accordance to external stimuli, to develop a sense of self and to take the role of others . Similarly , in the context of terrorism , Terrorists are not born to inflict so much harm on people, The life experiences of Faizal Shahzad, the Pakistani- American responsible for the Time-Square car bomb attempt in New- York City, provides an example of this symbolic interactionist

assumption. Faisal Shahzad comes from a wealthy, well educated background. His father was a fighter pilot who was high ranking officer in the Pakistani Air Force. Shahzad's early education and life are unremarkable. He was apparently a mediocre student who was ultimately able to attain both a baccalaureate and master's degree. He held a steady job, married, and had two children. He went to school in the US and became a naturalized US citizen. In 2006-2009, a change in his life perspective emerges. The New York Times reports that in February 2006, Shahzad sent an email to friends questioning the effectiveness of peaceful protest. He said, "Can you tell me a way to save the oppressed? And a way to fight back when rockets are fired at us and Muslim blood flows? Everyone knows how the Muslim country bows down to pressure from west. Everyone knows the kind of humiliation we are faced with around the globe (Elliott, 2010)." This time period further signals a time of personal transformation during which he showed signs of radicalization and seems to transform from group sympathizer to passive supporter. According to Elliott (2010), Shahzad became a more devout Muslim, praying the required 5 times daily. He also wanted his wife to wear the traditional hjiab, which is the head covering and modest clothing worn by many Muslim women based on the teachings of the Qur'an. He then started to let people know that he wanted to return to Pakistan. In 2008, he asked his father's permission to be allowed to fight for Afghanistan. His father refused. By 2009, Shahzad had quit his job, stopped paying his mortgage and split from his family. Thus he severed his ties with all elements of his life prior to becoming a terrorist as he cemented his commitment to a small terrorist group. Shahzad's path into the group, featured internet interactions. He connected with Imam Anwar al-Awlaki and built relationships with other jihadists via the internet. He then, received on-site training in weapons and bomb-making at a terrorist camp. In Shahzad's case, the terrorist training camp was run by a militant Islamist group, allegedly Taliban, in the Waziristan region of Pakistan. The group that Shahzad was encouraged to affiliate with was comprised of Pashtuns, the group of his ethnic origin. The Pashtuns are known to have a strong sense of tribal identity and value loyalty (Nichols, 2008). The strategy of linking Shahzad with this group would enhance the personal meaning of this affiliation and ensure his commitment to the group. Shahzad's commitment to group and to the cause remained un-swayed by remorse even when prosecuted for the attempted bombing. He made the following comments during his remarks at his sentencing, ""Brace yourselves, because the war with Muslims has just begun."We are only Muslims. But, if you call us terrorists, we are proud terrorists. And we

will keep on terrorizing you. "The U.S. and NATO forces who have occupied Muslim lands, we do not accept your democracy or your freedom, because we already have Sharia law." Shahzad was clearly transformed from group sympathizer to terrorist. He became affiliated with a small group of personal significance to him and his worldview was molded into something for which he would give up his life or at least has given up his freedom, entirely based on his exclusive interactions and experiences. 3) People are conscious and self reflective beings who actively shape their own behavior. Give wet clay to a potter and he will create a beautiful object out of it. This analogy can be used for Humans too, for whom, their world offers a vista of opportunities to mould their realities in any shape and size. The Human mind is free to explore and toy around with the environment he is in. The symbolic interactionists however do not stretch this assumption beyond a point ,notifying that a range of social factors do put a limit on peoples absolute free choice such a s language , culture, race , religion etc . There are two kinds of terrorist groups. Members of both groups have classified society on the basis of their interpretation. According to the former, the society comprises of three distinct groups : us, them and others. Us represents the in-group members , while them represents the enemy group that conflicts with the in-group members. Others are people who don not want to be part of the conflict , and choose not to align themselves with any of the groups. Majority of the secular terrorist groups do not see others as threats and do not target them until it is strategically imperative to their cause. However, religiously motivated terrorist groups do not have such a triarchical classification . They have constructed their worlds as comprised of two types of groups : us and them. Rather it is us versus them. Their interpretation of Religion , would allow them to make that distinction and will also provide legitimization and justification for the deeds that will be committed . Thus, the difference in the two groups interpretations guides their violent actions of terrorism . For instance, To Turkish Hizbullah, the meaning of killing someone is reduced down to justifying means to achieve Gods will which was long overdue. So their ruthless acts are never-ending.

4) People are purposive creatures who act in and toward situations Unlike the behaviorist who assumed that individuals operate on a stimulus response mechanism like a machine, The integrationists stress on the organism, in the StimulusOrganism-Response chain. Their behavior is elicited only after careful thought and attributing meanings to situations . In this the role of our intentions and actions is important . When the picture or definition of a situation is clear, we determine what the goals would be to achieve the end result. Although interactionists point out that this process may not necessarily lead to correct results or help us to take a wise decision always , but its essence lies in the fact that it lends our intentions and behavior a dynamic quality. Simran Sodhi, the Foreign Affairs editor for The Statesmen recently wrote a book titled, Piercing the Heart- Unheard voices of 26/11. It is a highly sensitive and poignant collection of the first hand accounts of the victims of the terror attacks in Mumbai in 2008. One of the victims recollected that the role of the media during the whole operation, was a huge bane than a boon for the victims. The hotel staff had started hiding and sheltering the panicked guests, when terrorists entered and began firing relentlessly, in the Chambers of the hotel. However, the electronic media in a bid to release every single piece of information to the world watching the drama unfold live disclosed the hiding details o f the guests. The end result was that there were gunshots and grenades hurled at the very spots disclosed minutes after this went on-air. Thus, the terrorists planned their action according to the new incoming information from the external world. Terrorists are not born to kill , rather they are submerged ina strong sense of fanaticism that allows them to mercilessly and vehemently take human life . This also highlights the assertion that purposefully taken actions need not be the wise decision at the end. Terrorism and its repercussions do not exemplify wisdom at all.!

5) Human society consists of people engaging in symbolic interaction The symbolic interactionists believe that individuals have the capacity to assume each others perspective, , coordinate their actions and symbolically communicate and interpret these actions. The social network is fundamental in the creation of meaning systems by the individual . Thos meaning systems are essential parts of an individuals identity and his or her place in the society . For religious terrorists , religion becomes a symbol and a

meaning system that is possessed by a group. After this , the group takes on the role of the reference group for that individual. On the other hand, maintaining the membership becomes dependent upon future obedience to the norms of the groeup and cherishing their values ( Wimberley, 1998). Thus, the symbolic meanings , values and networks have a very important role in the identity formation for a person , in this case the Terrorist. Through peoples interactions with their world , they give new meanings to it and try to reconstruct or rebuild society. For example, we must consider to what degree American policy was also designed to incite Bin Laden to such envy and rage that made us witness the most horrific acts of terrorism of the century. , that galvanized the United States . Thus, the individual and the society are bi-directional and two very open systems existing in the same place in the same time-frame. The assumption here notes that individuals are not passive absorbers of the rules, status , norms and values of the society. ( which is the belief of the sociology ) ; rather they also exert their effect on society . By making plans, seeking goals and interacting with others. For example, the terror group Al-Qaeda has attracted and trained aspiring terrorists from very diverse socio-economic backgrounds, and if there is a common theme among these lives transformed into instruction of terror , it is how much they seem to be affected by social change . This social change is very much the focus of Al Qaeda , which refuses a socioeconomic order based on modernity and freedom , seen not only as depraved and evil but as a threat to the only possible world order, the one based on Islamic Fundamentalism. Thus, they have taken it in their hands to overthrow corrupt governments and replace nation states to forma nation less Islam ( Stout, 2002) .

6) The social act should be the fundamental unit of social psychological analysis According to Blumer, a social act refers to behavior that in some way takes account of others and is guided by what they do. By this he asserts that any action intended to create even the slightest ripple in the mind of another person is construed as a social act. Thus, beginning at the individual level and ending at collectives such as crowds or industries, the social conduct of each is considered in symbolic interactionism. For example, the terribly familiar social act of terrorism is driven by external causes for the terrorist groups, whether determined by nationalistic, religious or political reasons, the perceived

cause , the course of action is seen as inevitable . The groups assessment of such a threat leads to violent and inhumane behavior . Thus, the act of terror is guided by various seeds of human action that anger these terrorists.

7) To understand peoples social acts, we need to use methods that enable us to discern the meanings they attribute to these acts Symbolic interactionists focus on the inside world of the individuals that helps in translating their complex outside world through interaction and symbolic communication. Since their focus requires one to empathize and relate to the individuals or groups being studied, researchers rely heavily on qualitative research methods such as in-depth interviews, life histories , personal document analysis and ideally participant observation or Ethnography in which Data collection is often done through participant observation, interviews, questionnaires, etc. Ethnography aims to describe the nature of those who are studied (i.e. to describe a people, an ethnos) through writing. Psychological investigations of terrorism are hindered by the fact that terrorism and the actions of terrorists are constantly adapting to an evolving , interdependent world. Even if a common purpose is assumed , which is arguable given how terrorism has changed over the years ( Crenshaw,2000; Jensen,2001; Medd & Goldstein , 1997; Merari,2000; Winbarg & Eubank , 2000 ), terrorism unfolds within different organizational structures and social contexts. Because of its nascent status, the study of terrorism lacks a sufficiently developed common knowledge base from which to account for the diversity of terrorism and terrorist groups, let alone address the historical , religious and social contexts that define them . Under these circumstances however, researchers may be susceptibility to introducing ethnocentric biases into their study. Ethnocentrism neglects the unique collection of social roles , institutions , values , ideas and symbols operative in every group , which radically conditions the way in which its members see the world and respond to challenges: ( Brannan et al .,2001. P.15). Researchers on terrorism can avoid ethnocentrism in three ways . First researchers must recognize that terrorism and

terrorists are found in a wide array of culture . Therefore , they should deliberately place manifestations and perpetrators of terrorism within specific cultural contexts in order to

minimize stereotyped representations. Second , researchers must acknowledge cultural differences between themselves and the phenomena under study . Finally, researchers must confront the limitations of mainstream psychological theories in explaining and studying terrorism . If a symbolic interactionist seeks out to explore terrorism then he must be open in his approach and not deliberately fit all aspects of the phenomena into the same framework

Thus, Symbolic Interactionism is a paradigm that helps us to get a peek inside the worldviews of others and much more. It opens the realm of minute possibilities and lets the social researcher nibble on every interesting activity in the world around him. For me, researching and writing this essay was a thoroughly enjoyable and enriching experience as it helped me to understand the complex yet simply violent world of terrorism through the microscopic lens of symbolic interactionism.