In the lush green meadows of Baisaran, where wildflowers bloom in every hue and the landscape unfolds like a velvet carpet beneath the snow-capped Himalayas, a tragedy occurred, one that shook the hearts of millions across the nation. On a quiet afternoon in April, this place, renowned as the “Mini Switzerland” of India, was stained with splotches of blood and drowned in the chaos of terror, shattered by gunfire. Tourists who had come to rest and reflect in the splendid valleys were gunned down, one by one, as they revealed their religious identities. Scattered among the pine trees were backpacks, water bottles, and crimson prayer beads, remnants of lives brutally dismantled.**
The Pahalgam terror attack wasn’t just another xenophobic crime but a stark reminder of how religious identity can be weaponized, and how faith, when interpreted by the wrong minds, can be moulded into fierce hatred and violence.
What drives people toward religious extremism? A simple and perhaps seemingly sufficient answer would be ideology. But then, what drives individuals to embrace extremism so radical that it strips them of all care for human life, even their own? The men who carry out acts of terror weren’t raised by wolves; they have families, acquaintances, people they care for and love. So, how does one become so deeply entrenched in the idea of religious martyrdom that they detach not only from the people they love but, first and foremost, from themselves? This article seeks to explore what circumstances and beliefs lead individuals to develop the strange ideals of religious fanaticism.
Self-Esteem and Purpose
In his "Quest for Significance" theory, psychologist Arie Kruglanski proposes that experiencing shunning, social exclusion, chronic unemployment, and humiliation creates the perfect conditions for developing low self-worth. Associating with an extremist ideology offers a powerful way to restore one's self-esteem by providing a larger-than-life purpose. Extremist groups who prey on these vulnerable individuals build a compelling case: by sacrificing for a holy cause, one not only attains their purpose but also becomes part of something noble and eternal. This belief that one has an elevated purpose heals the wound of fractured self-esteem by providing meaning and clarity on one's cause, in this case, a pious ideological mission.
Brotherhood and a Sense of Belonging
Apart from ideology, another key element of why religious extremist groups can recruit successfully is that they understand how to fulfil one of the major needs of vulnerable youth, particularly those linked to esteem and a sense of belongingness, as outlined in Maslow's Hierarchy of Needs. Young men grappling with poverty, social alienation, and a lack of support systems from their families find brotherhood and emotional security in these groups. Being part of these tight-knit circles strengthens their commitment to ideology and creates a safe echo chamber. The narratives of martyrdom further deepen the sense of loyalty.
A Need for Identity
When individuals attach themselves to the identity of a collective group, be it nationality, religion, or ethnicity, they find a way to forget their shortcomings and lack of achievements by aligning themselves with the successes of the larger group. According to social identity theory, people derive a part of their sense of self-worth from the status and successes of the group they identify with. For instance, an individual may feel drawn toward feelings of pride for the accomplishments their countrymen have made, such as India's glorious past and richness in art and culture, even though they haven't contributed anything to these remarkable feats. Extremist groups, particularly those targeting vulnerable individuals, exploit this need for belonging and recognition by offering a larger-than-life purpose tied to religious or ideological victory. By doing so, they provide individuals with a sense of identity, significance, and a higher moral standing, elements they might be missing in their personal lives. The ability to take pride in a cause greater than oneself becomes a powerful motivator, often overriding previous moral and social boundaries.
Fear and Tribalism
Tribalism, though a natural human instinct, becomes a core reason in driving people to fight against their own. Extremist groups ingrain the fear of the "other" in vulnerable minds through the use of propaganda and exploiting natural human instincts of distrusting those considered not part of their tribe. The "other" and "us vs them" narrative imagines the outsiders as encroachers and attackers who are out to get you. Since the collective identity of the group is so enmeshed with the personal identity of the individual, loss of their religious identity means loss of self. Acts of violence are framed merely as acts of self-defence. Many terror groups also use the fear of hell and eternal damnation to provoke their victims. The fear of hell is not just a fear of punishment but that of an unknowable, eternal consequence that can shake the spirits of the strongest of human beings. It is this fear, both of the outsider and divine wrath, that becomes the emotional glue binding individuals to extremism.
Conclusion
Religious extremism cannot be understood purely through the lens of ideology. While extremist ideologies provide the vocabulary and the justification for violence, they are merely the final layer of a much deeper psychological and emotional foundation. It is the combination of psychological vulnerability, lack of belonging, fear of the unknown, and the desperate search for meaning that drives individuals toward radical beliefs and violent actions.
Extremist groups are not merely ideological institutions; they function as emotional and social support systems for the disillusioned, the abandoned, and the invisible. They do not recruit with theology alone; they recruit with the promise of purpose, dignity, and a noble identity that elevates an individual above the monotony or misery of everyday life. By providing a fabricated sense of moral clarity, these groups resolve the internal conflicts many individuals wrestle with, conflicts of self-worth, guilt, isolation, and hopelessness.
Even more dangerously, they exploit natural human tendencies toward tribalism and fear, turning what should be internal healing into outward aggression. Once a person sees their in-group as morally superior and their out-group as an existential threat or as agents of hell itself, the moral boundaries collapse. Killing becomes defending. Hate becomes loyalty. And martyrdom becomes the only path to eternal peace.
To truly combat religious extremism, it is not enough to police borders or surveil potential threats. We must address the emotional, social, and existential gaps that make extremist ideologies so appealing in the first place. This includes building inclusive communities, creating support systems for the alienated, ensuring access to mental health care, and fostering critical thinking rather than blind conformity.
Only by understanding that extremism is rooted not just in belief, but in unmet emotional needs and weaponized fear, can we begin to dismantle its allure. The war against radicalisation, then, is not just a political or military one it is, above all, a human one. It begins where fear takes root, and where meaning is lost.