1. The DEradicalization METHOD developed by cpdsi
Research on defining radicalization based on work with 1075 families.
Research on jihadist indoctrination based on work with 1184 families.
ORiGINAL PRESENTATION BY Dounia Bouzar
Translated from the French by CHENOPE
TRANSLATION DISCLAIMER:
Chenope was not involved in the preparation of the cpdsi presentation nor Its contents, and it therefore does not guarantee the accuracy of the material presented here.
All the elements contained in this presentation are copyrighted and the exclusive property of Ms. Dounia Bouzar. No element can be reproduced, copied, or cited, completely or in part, on any medium, without prior written consent, subject to prosecution.
© 2017 D. Bouzar &
Chenope

2. Summary of the Radicalization Process
The process of radicalization is comprised of relational indoctrination and ideological indoctrination.
Relational indoctrination: the young person becomes a member of his new group.
Ideological indoctrination: the young person’s adheres to a new mindset.
 There is a direct link between relational indoctrination and ideological indoctrination.
 Both are intertwined because the sense of belonging to the group relies on the conviction of following “the true Islam,” and because the conviction of following “the true Islam” is what cements the individual to his new group.
Relational Indoctrination
(emotional manipulation)
Ideological indoctrination
(insertion of new beliefs )
Engagement
(explicit support of ideology)

3. Summary of the Radicalization Process
Stage 1:
Isolation of the young person from her social environment
Relational Indoctrination
Ideological Indoctrination
Engagement
Step 4 : Dehumanization of the indoctrinated and of her future victims
Stage 2:
Destruction of the self in favor of the group
Stage 3 :
Adherence to Jihadist ideology

4. The First Stage of the Radicalization Process
4. Rift created between the individual and those not part of her new group
1. Conspiracy theory in order to drive the young person paranoid so she won’t trust anyone anymore
Stage 1:
Isolation of the young person from her social environment
3. Social disruption:
- from old friends
- recreational activities
- school
- family
2. Feelings of persecution

5. The Second Stage of the Radicalization Process
4. Replacement of reasoning through repetition and mimicry
(deactivating one’s critical abilities facilitates exaltation in the group)
1. Increasing the similarities between members of the group in order to annihilate the uniqueness of each individual
Stage 2:
Destruction of the self in favor of the group
3. Destruction of the individual’s prior points of reference (emotional, memories, family, etc.)
2. Destruction of the individual’s identity contours (covering clothes for men and women)

6. The Third Stage of the Radicalization Process
3. Transformation of one’s way of thinking, acting, talking, etc.
(Transformation of the cognitive frame)
1. The belief to have been “chosen” and to belong to a group that “knows the truth” and is entrusted with an important task
(Concept of purity and superiority of the group)
Stage 3:
Adherence to jihadist ideology
2. Adaptation of the “jihadist’s ideology” to the cognitive and emotional ambitions of each individual
(humanitarian work; “Hijrah”; End of the World; fighting against Bachar Al-Assad’s army...)

7. The Fourth Stage of the Radicalization Process
4. Dehumanization of the victims
(others who are not members of the group are not considered fellow human beings)
1. Utopian belief in the acquisition of total power by accepting human sacrifice
Stage 4:
Dehumanization of the indoctrinated and of her future victims
3. Conviction completely replaces the psyche and affects (“We love death more than you love life...”)
2. Trivialization of cruelty and death (emotional and civilizational decoupling)

8. How to Understand and Assess Jihadist Indoctrination?

9. The accumulation of concerning behaviors is a fundamental criterion
Pyramid of Behaviors
This Pyramind of Behaviors cannot replace in-depth analysis of each situation
The accumulation of concerning behaviors is a fundamental criterion
Warning
Vigilance
Questioning
None

10. Behavior NOT SHOWING Violent Radicalization
Warning
Vigilance
Questioning
None
These are behaviors linked to various types of engagement :
Religious
Political
Philosophical
Community-Focused
To wear religious symbols openly (hijab, beard, jewels, tattoos, symbols, clothes, etc.)
To use discourse tinged with religious, political, or philosophical connotations
To campaign for / protest a cause (without any form of violence)
To request eating according to a specific religious diet (halal, kosher, without pork, etc.)
To meditate, to go to a house of worship, to pray at a set time, according to religious requirements
To read philosophical, religious or political texts (buying books, videos / going to conferences)

11. Behavior Requiring an Alert and Reactive Professional Staff
If detected early => PREVENTION IS
POSSIBLE
Warning
Vigilance
Questioning
None
These are symptomatic, revealing behaviors:
heightening of anxieties
development of defense mechanisms
The individual begins to isolate himself from those who had been in his traditional social circles and from their usual activities:
Friends
After-school activity groups (sports, cultural)
Schoolmates or colleagues
Family activities
Expression of a binary world view: right / wrong
Emergence of paranoia or high distrust towards adults, government, media.
Expression of conspiracy theories
Development of feelings of persecution, justifying rejection and withdrawal

12. Behavior Requiring Vigilance from Professionals and Alerting the Authorities
(if not done already)
Warning
Vigilance
Questioning
None
Involves behavior showing the start of indoctrination into radical ideology :
Intensification of relational indoctrination;
Crossing over into ideological indoctrination;
Fusion with, and exaltation of the substitution group.
Deep rifts with all former relationships - including family – in favor of the “new friends”, physical and / or virtual (the substitution group).
Loss of individual features in favor of clothes / words / recitations that strengthen the group’s exaltation and the recognition of “a safe space” within the group.
Legitimizing the use of violence against the “sleeping ones,” “accomplices,” or “apostates”
Praising / legitimizing attacks
Express an intent to do the “hijra” in Syria and / or in Iraq to join the “Oumma,” the “Truthful Ones,” the uncorrupted.

13. Extremely Alarming Behavior, Showing Commitment
These behaviors show a total commitment to radical ideology :
Dehumanization of others
Dehumanization of oneself
No sensations, no feelings, no empathy
Warning
Vigilance
Questioning
None
To participate consciously in the recruitment process of others (encourage others’ conversion to violent ideology and to the Hijra)
To do anything to join or support the cause: plan departure to the battleground, material and / or financial support, etc.
To commit or plan to commit violent terrorist acts with intention to kill in the name of the ideology
To justify crimes committed by the terrorist troops on the front lines or abroad
To contribute to the broadcasting of the ideology via social networks / Internet

14. Introduction Our deradicalization method includes
an emotional approach to break down relational indoctrination
and a cognitive approach to break down ideological indoctrination
As indoctrination causes a break with the world of the young person by placing her in a stressful and paranoid environment, the emotional approach needs to place her in a secure environment.
As indoctrination has the objective of proposing to the young person dysfunctional compensatory solutions, the cognitive approach has the objective of leading the young person to re-evaluate her commitment.

15. I - The Recruiters’ Approach Through Anxiety-Inducing Rhetoric
There is no indoctrination without accepting a conspiracy theory, which has aspects causing stress, fear, distrust, and suspicion (psychological discomfort)
 The individual has the feeling that “all the others are sleeping” or is an accomplice of these secret societies which plot to keep power and science exclusively for themselves, without telling the rest of the world

16. I - The Recruiters’ Approach Through Anxiety-Inducing Rhetoric
Many arguments of the jihadist recruiters relate to the idea that all Muslims are persecuted.
The jihadist recruiters also instrument Koranic verses to persuade the young people that the atheists, Jews, and Christians are going to want to prevent the Muslims from keeping their religion.
 But the objective is the same: to isolate the young person from anyone who contributed to his or her socialization.

17. Searches on Conspiracy Theorist Rhetoric
Several pieces of research note that exposure to conspiracy theory rhetoric causes an increase in one’s sense of uncertainty:
 “Uncertainty happens when people do not understand what caused the situation in which they find themselves, how factors relative to the situation interact, and how the events are going to evolve.” (Whitson, Galinsky & Kay, 2015).
These authors also demonstrated that this uncertainty was at the origin of a search for compensatory measures to prevent it :
 “Unresolved feelings reflecting uncertainty concerning the world trigger the need to put some order and structure through a wide pallet of compensatory measures.”
 Deep down “explicit uncertainty significantly increased anxiety and caused the activation of defense mechanisms.” (Reuman, Jacoby, Fabricant, Herring & Abrahamowitz , 2015)

18. Searches on Conspiracy Theorist Rhetoric
Conspiracy theory and Koranic verses
Psychological discomfort
Stress / fear / mistrust
Plots against Muslims
Prevention of worship
Exacerbation of feelings of persecution
Feelings of Uncertainty
Anxiety
Isolation
Search for Compensatory Solutions…

19. Stress from Daesh Pushes the Young Person Towards Dysfunctional Compensatory Solutions
Anxiety
Threat Assessment
Deployment of dysfunctional compensatory solutions
Primary vulnerabilities
Behavior created "to handle" the threat
Triggering of Individual defense mechanisms

20. Breaks Caused by Stress-Inducing Rhetoric and Jihadist Videos are Early Warning Indicators
These indicators are used today by the SG CIPD. They are cross-checked with other behavioral changes: belief in the end of the world, internet overuse, etc.
Radicalization related to Islam appears clearly as an accumulation of breaks with friends, school, recreational activities, and family.
These breaks precede extreme decisions such as departures towards Daesh or the acting out on French territory, even if they do not lead to them systematically.
This is what we called “warning indicators” in our previous work and our first report (2014), which allows distinguishing what belongs to freedom of thought (guaranteed by law) from what is revealed to be the start of indoctrination.

21. DETAIL OF BREAKS CAUSED BY THE STRESSFUL EMOTIONAL APPROACH OF THE JIHADISTS Emotional breakdown compared with the young person’s former way of thinking => Radical rhetoric increases various negative emotions by :
“Self-exclusion” and exclusion of others
Exposure to conspiracy theory
Theological manipulation, becoming wary of non-Muslims and other Muslims (the “lost ones”)
Emphasis on the persecution of Muslims
Guilt related to the commitment of the young person if not deemed sufficient
Decrease in the usual sources of positive feelings
SELF-EXCLUSION
from all pleasant activities (which are paradoxically stressful now because they are perceived as things that may divert him from "the Truth")
EXCLUSION OF OTHERS
and so of positive interactions with others: the parents explain that
"We cannot share anything anymore."

22. => The New Group Becomes the Exclusive Source of Positive Emotions and Safe Environments
The new group allows one to escape the corrupt world:
“We recognized each other by the feeling of distrust that we had for the outside...We knew that the Muslim who trusted a non- Muslim was at best just ‘sleeping’ or at worst a traitor, thus we should be wary of her.” (Bouzar, 2016)
Exaltation and appreciation are sought in the new group, as radicalized members feel the same sense of belonging to it, united by their worldview based on feelings of persecution :
“We were like five fingers of the same hand; when I saw a sister in niqab, it was like I saw a mini-me.” (Bouzar, 2015)

23. DETAILED CHART OF BREAKS CAUSED BY THE STRESSFUL EMOTIONAL APPROACH OF THE JIHADISTS Cognitive breakdown compared with the young person’s former way of thinking
1) The young person has internalized a paranoid worldview
2) He thinks of being chosen by God to possess more judgement than “the others”
3) He has to distrust all adults, “sleepy-ones,” or accomplices, including parents, who might become jealous by his superiority and try to turn him away from “the Truth”
4) He must protect himself from images and music because secret societies insert symbols everywhere to divert him from God
5) He must not listen to the radio or watch television anymore for the same reasons
6) He must not talk with a “non-chosen one” to avoid “being put to sleep” too
7) He has to run away physically from this corrupt world
8) He has to kill all those who are not like him in order to rebuild this corrupt world...
=> The young person is led to rationalize the existence of a “problem” in his life, and so the solution lies in radicalization

24. BREAKS CAUSED BY THE STRESSFUL EMOTIONAL APPROACH OF THE JIHADISTS Behavioral breakdown compared with the young person’s former way of thinking
Planning a departure to join the radical group
Planning an attack in France, etc.
Loss of motivation at school, dropping out of school, quitting work...
Increasing distance from friends
Loss of individual features and fusion within the group (Covering clothes = shell, armor)
Stopping all recreational activities
Extreme change in eating habits

25. THE EXPERIMENTAL DERADICALIZATION METHOD

26. Sample Application of the CPDSI Deradicalization Method
5th February 2016
CPDSI : REPORT OF THE ACTION ON THE GROUND
Our deradicalization method, tested on young people over two years (including 263 young people who were picked up on the border or had arranged their departure), follows the individual repositioning of the young person in the face of radical ideology by using various techniques.
1046 families contacted the CDPSI since its creation in April 2014
In 2014 : 325 families contacted the CPDSI because their child exhibited signs of radicalism
In 2015 : 721 families contacted the CPDSI because their child exhibited signs of radicalism

27. OF THE EXPERIMENTAL DERADICALIZATION METHOD USES AN EMOTIONAL APPROACH
STEP 1
OF THE EXPERIMENTAL DERADICALIZATION METHOD USES AN EMOTIONAL APPROACH

28. OF THE EXPERIMENTAL DERADICALIZATION METHOD USES AN EMOTIONAL APPROACH
STEP 1
OF THE EXPERIMENTAL DERADICALIZATION METHOD USES AN EMOTIONAL APPROACH
1) In a preparatory stage, the method requires searching for resources on which we can rely to deradicalize a young person.
2) It requires an alliance with the parents or with a mentor (educator, primary school teacher, etc.), who can serve as an attachment figure (uncle, grandmother, close friend, etc.).
3) This existing alliance is fundamental because new alliances cannot be made with radicalized individuals, who are convinced that others “are sleeping” or are accomplices to some conspiratorial dark force, and see themselves as the only ones having critical discernment.
=> No one who has been radicalized will ever voluntarily deradicalize herself. This is the main difficulty. Any deradicalization must be done with the help of at least one mentor.

29. No one who has been radicalized wants to deradicalize himself because no one who has been radicalized sees himself as radicalized...

30. OF THE EXPERIMENTAL DERADICALIZATION METHOD USES AN EMOTIONAL APPROACH
STEP 1
OF THE EXPERIMENTAL DERADICALIZATION METHOD USES AN EMOTIONAL APPROACH
With the assistance of the mentor, the objective is to question the young person and identify the motivation to her commitment, because our previous work showed that radical rhetoric adapts the jihadists’ ideology to the various cognitive and emotional ideals of the individual young person. (Bouzar, 2015)

31. OF THE EXPERIMENTAL DERADICALIZATION METHOD USES AN EMOTIONAL APPROACH
STEP 1
OF THE EXPERIMENTAL DERADICALIZATION METHOD USES AN EMOTIONAL APPROACH
Stressful rhetoric
De-affiliation of the individual
Substitution
community
Illusion of a protective mythical filiation
To do that, relatives put back on stage “little things from everyday life,” even if apparently unimportant
Relational Indoctrination
It is about making her return to a story where she feels safe
Use the original bond as a main factor in the reconstruction, so we can put the young person back within her real context
which could inspire a totally unconscious and reflexive emotional flashback to her childhood by reminding her something of her past, something not affected by the indoctrination
So she can find first a part of her emotional, memory, and cognitive markers
Prior to receiving the stressful emotions from the jihadists

32. OF THE EXPERIMENTAL DERADICALIZATION METHOD USES AN EMOTIONAL APPROACH
STEP 1
OF THE EXPERIMENTAL DERADICALIZATION METHOD USES AN EMOTIONAL APPROACH
Knowing that the “jihadists’ rhetoric”:
The recall of small events from her early childhood resurfaces:
has diluted the individual inside a paranoid collective,
not only feelings temporarily suppressed,
but also and especially sensations reminding her of the person she used to be.
has operated a kind of “anesthesia” of the individual’s thought processes,
has disconnected the young person from any prior culture in order to forbid her pleasurable experiences and the incarnation of any positive feelings

33. OF THE EXPERIMENTAL DERADICALIZATION METHOD USES AN EMOTIONAL APPROACH
STEP 1
OF THE EXPERIMENTAL DERADICALIZATION METHOD USES AN EMOTIONAL APPROACH
The young person has to again experience emotions and feelings
The individual becomes again singular, a subject reincarnated in her own body
Dehumanization intended by the jihadists involves disembodiment
Deradicalization requires reincarnation

34. OF THE EXPERIMENTAL DERADICALIZATION METHOD USES AN EMOTIONAL APPROACH
STEP 1
OF THE EXPERIMENTAL DERADICALIZATION METHOD USES AN EMOTIONAL APPROACH
Break through the rigid psychic function of the radicalized young person by making her relive a destabilizing emotional experience before indoctrination
“Recall of early childhood”
Favorable conditions for re-emerging feelings, using elements rooted in long-term memory 
 It explains the lack of control on emotions
To feel her own emotions so that she differs from the emotions of the radical group
Other ways to create favorable conditions for re-emerging feelings which allow the radicalized youth to remember that she is an individual different from her group can be invented. It is a question of finding the best way in each case to reassure the young person who has stressful negative feelings.

35. OF THE EXPERIMENTAL DERADICALIZATION METHOD USES A COGNITIVE APPROACH
STEP 2
OF THE EXPERIMENTAL DERADICALIZATION METHOD USES A COGNITIVE APPROACH

36. OF THE DERADICALIZATION METHOD OPENS A COGNITIVE GATE
STEP 2
OF THE DERADICALIZATION METHOD OPENS A COGNITIVE GATE
This part of the method is based on the initial observation that commitment to the jihadist ideology is built from the motives and ideals of each youth. Recruiters have adapted jihadist ideology to the emotional and cognitive needs of the individual young people. This is what we call the “individualization of the indoctrination.”
Seven motives for commitment (kinds of myths built by French jihadist recruiters to attract young people) were identified among the 1075 cases dealt by the CPDSI.
The jihadist rhetoric aims to get the young person away from the real world in order to install him in a permanent illusion.
At some point, recruiters convince the young person that his ideals, needs, and ill-being will be attended to by adherence to the proposed ideology, and that this is the only way of satisfying him, of him being reborn - and to build a better world.
A cognitive link is created by recruiters between the experiences of the young person and the transcendental dimension of the jihadist’s ideology.
The young person progresses towards an ideology connected to a collective identity.

37. Recruiters adapt the Jihadist rhetoric to the cognitive and emotional aspirations of every young person
Only Allah can make us pass from zero to hero, from nothing to something, from nobody to somebody

38. Recruiters adapt the Jihadist rhetoric to the cognitive and emotional aspirations of every young person
Recruiters propose several myths adapted to the different psychological profiles of the young person.
It is at this point that the young person commits to jihadism.
He internalizes what he perceives as his “mission” and changes to another cognitive system: his way of thinking, speaking, acting...
A thematic analysis of the collected data was made to categorize the various narratives used to push young people towards radicalization.

39. The Recruiting Narratives / Myths
“Myths” are the seven reasons for making a commitment:
unconscious reasons (implicit arguments coming from the thematic analysis);
and conscious reasons (explicit arguments).
which push the young person to make a commitment.
Shifts focus from reality to the myth narrative.
There are many pitches to make a commitment to terrorist groups (Daesh and Al Nusra).

40. The First Myth: “Daeshland”
To make the “Hijra” is an explicit reason mentioned by the young people when radicalized; they talk of having dreamed about a utopian world of solidarity and brotherhood when deradicalized.
The jihadists’ propaganda persuades them that they are building a society in which there will be no thieves, no rapists, no liars, no poor people, and where the wealth will be shared among all, brotherhood and solidarity... 
Let us not forget that they have cut off the young people from other sources of information and that their only source of information is the jihadist propaganda...

41. The Second Myth: “Mother Teresa”
“To save the children killed by Bachar Al-Assad” is an explicit reason given by the young people when radicalized.
But during the process of radicalization and during the process of deradicalization, we note that these young people all wanted to enter a social services or medical profession (nurses, social workers, doctors, volunteers, etc.).
They needed “to feel useful.”

42. The Third Myth: “Beauty and the Bearded Prince”
“Find a husband who will never leave them,” is an explicit reason given by the young women when radicalized.
But during deradicalization we see that these young women were looking for protection.
They felt very vulnerable, psychically and physically, based on their stories.

43. The Fourth Myth: “The Savior”
“We must die on the blessed land of Sham, because it’s nearly the end of the world” is an explicit reason mentioned by the young people when their cognitive process is transformed.
But during the process of deradicalization we note that these young people were often confronted with the sudden death of a close relative.

44. The Fifth Myth: “Lancelot” or the
Noble Knight
“To kill army troops of Bachar Al-Assad” is an explicit reason mentioned by the young people when radicalized.
But during the process of deradicalization, we note that those young people are often attracted by groups of men who go off in search of adventures and into combat.

45. The Sixth Myth: “Zeus”
“To impose the sharia on the world” is an explicit reason given by the young people when their cognitive process is transformed.
But during the process of deradicalization we note that this motivation concerns mainly young people who are rootless (often missing family structure, etc)

46. The Seventh Myth: “The Fortress”
We took a long time to identify this myth (May 2016) as it differs from the image that we have had about radicalized youth:
To have self-control and not be distracted from God by temptations, especially sexual, offered by others.
“To transform my body into a fortress against intrusive thoughts, especially sexual” is an explicit reason mentioned by the young people when radicalized.
But during the process of deradicalization, we observe that the personal investment into religious rituals can be interpreted as an obsessive compulsive disorder, as a reassurance function to shut down unacceptable urges.

47. The Seventh Myth: “The Fortress”
In fact, numerous young people are converting to radical Islam to find a framework to stop sexual urges disturbing them.
The study of online viewing habits of these young people is clear, a combination of pornographic videos, content about martyrs, combat, etc.
As they feel unable to have what they call “good behavior” on Earth, those young people decide so to shorten “this life” by destroying their bodies.
As they do not manage to turn themselves into fortresses by enclosing their vulnerabilities, only death will allow them to stay pure.
We note that these young people dreamed of becoming fortresses in order to not act on their urges.
To die in martyrdom gets a kind of shortcut to the afterlife with the guarantee of the paradise.
To kill the unbelievers helps to fight urges.

48. Percentage Breakdown of Myth by Gender
Narrative Name*
% of Females
% of Males
Observed Correlation to Life Events & Other Recruitee Characteristics 1
Daeshland
A harmonious life in a society of “true Islam” 36 20
Young mothers, those who believe society is discriminating against them, those with known interests in civics, political science, etc. 2
Mother Teresa
Desire to help orphans & the wounded 26
Vocation of nurse or other medical field, social worker, etc. 3
Beauty and the Bearded Prince
Marriage to a noble knight who will keep them safe from harm 21
Frequently a history of sexual abuse 4
The Savior
Rescue family from going to Hell, often by martyrdom 6
Majority have experienced a recent trauma such as a death in the family, romantic breakup, etc. 5
Lancelot
Defend the innocent, achieve justice for the downtrodden 31
Believed to be a correlation to (often thwarted) desire for a career in the military or law enforcement
Zeus
Create and control a rigid society in which Sharia law is enforced at the point of a sword
Absent father, a sense of rootlessness 7
The Fortress
Jihadism and often death as a means of redemption or stopping the behavior
Habitual use of illegal drugs and / or uncontrollable verboten sexual impulses

49. OF THE DERADICALIZATION METHOD OPENS A COGNITIVE GATE
STEP 2
OF THE DERADICALIZATION METHOD OPENS A COGNITIVE GATE
The second step of the method consists of, during a single session, beginning to shake certainties related to the ideological indoctrination by introducing doubt into his way of thinking.
The young person is forced to face the inconsistencies which do not correspond to his initial motivation.
We try to create a breach in the rigidity of faith of the young person by confronting him with new information, so inconsistencies appear.
Deep down, the young person understands that he has to re-evaluate his commitment so that it is not inconsistent with his initial motivation.
This step proposes “alternative thoughts” to the radicalized youth, with the help of repentant jihadists, to soften the rigidity of his cognition and create a “cognitive opening,” defined as a process by which the person becomes more receptive to new ideas and worldviews.
(Wiktorowicz 2004, 2005, 2006).

50. OF THE DERADICALIZATION METHOD OPENS A COGNITIVE GATE
STEP 2
OF THE DERADICALIZATION METHOD OPENS A COGNITIVE GATE
When the young person enters the room, he ignores the real reason of his coming. He thinks of being here for his parents, who will need support.
These deradicalization sessions are organized using the structural model of “Alcoholics Anonymous”: Repentant jihadists share their retrospective analysis in a group setting.
We choose specific repentant jihadists who were indoctrinated with the same myth as the youth that we want to “deradicalize”, so that their stories provoke a “mirror effect.”
The young person stays for several reasons:
because he thinks that this session is not for him;
to please his parents, with whom he is renewing their relationship, partially thanks to Stage 1;
and because he is curious to listen to the former jihadist.

51. OF THE DERADICALIZATION METHOD OPENS A COGNITIVE GATE
STEP 2
OF THE DERADICALIZATION METHOD OPENS A COGNITIVE GATE
The reality check occurs when the radicalized youth faces data that is inconsistent with his idea of the actions and objectives of the jihadists. 
Because the young person is looking for an answer to his existential questions,  and he feels immersed in a kind of consistency between the needs and the commitment, it is necessary to get him to realize the gap between:
The radicalized youth can begin the long journey of analyzing his doubts , which will lead him into abandoning radicalism
1) The myth presented by recruiters (for example, rebuild the world by possessing the Truth)
2) The personal motive (for example, to be useful to or to help Muslims) 
3) And the ideology’s real purpose (to become an accomplice to the extermination of all those who are not like them).
We must take into account the quest for sense in radical commitment.

52. OF THE DERADICALIZATION METHOD OPENS A COGNITIVE GATE
STEP 2
OF THE DERADICALIZATION METHOD OPENS A COGNITIVE GATE
It is the radicalized youth himself who must leverage points raised by repentant jihadists to realize the gap between what was promised to him and reality.
This method means identifying the initial personal motivations of the person (to help the Syrians, create a world of justice, etc.) and then to force him to confront the contradictions induced by his commitment (there is no humanitarianism at Daesh, only those who swear allegiance have free heating, etc.).
Concerning this point, this approach shows similarities with techniques from motivation al interviews (Miller, Rollnick, Michaud & Lécallier, 2013) which covers the amplificati on of the inconsisten cies to facilitate deradicaliz ation.
The cognitive remobilization works even better if the inconsistency concerns a personal motivation of the radicalized youth.
To allow the radicalized youth to think for himself again, he must be destabilized by the narrative of the repentant jihadist and realize for himself the inconsistencies between his needs and the myth presented to him by recruiters, then between this myth and reality.

53. STEP 3
OF THE EXPERIMENTAL DERADICALIZATION METHOD ALLOWS COGNITIVE RESTRUCTURING

54. ALLOWS COGNITIVE RESTRUCTURING
STEP 3
ALLOWS COGNITIVE RESTRUCTURING
The 3rd step of the deradicalization method, called the period of cognitive restructuring, lasts several months.
The young person “in the process of stabilization” expresses her ambivalence and her difficulties (her fear of being again "put to sleep" by society, etc.).
The break with the radical group, which also causes the loss of the rigid normative framework and the grief of the lost utopia, puts her back into feeling a sense of uncertainty because it removes the certainty of the radical group.
But within counseling groups, this feeling of uncertainty is valued as expression of freedom: it is good to doubt, to ask questions...
The uncertainty becomes the proof that independent thinking has restarted.

55. ALLOWS COGNITIVE RESTRUCTURING
STEP 3
ALLOWS COGNITIVE RESTRUCTURING
In these sessions with peers, she is going to become aware of the link between :
her vulnerability,
anxiety produced by the radical group,
and her personal story
in order to become a major player in the search for solutions.
She must stop relying on a group which thinks for her and provides her with dysfunctional compensatory measures.

56. CONCLUSION
The follow-up duration for the cognitive restructuring is variable and cannot initially be predicted.
Our feedback shows that the follow-up duration depends on the level of radicalism of the young person.
The sooner the process is diagnosed, the faster the process will be.
The follow-up duration is also related to the age of the young person .
Teenagers present more ambivalence than the others.
Their follow-up must be longer.
The main difficulty is related to the relational indoctrination and to dependence on the group, not to the ideological indoctrination
The follow-up ramps down gradually over time.
Teams of police services who are near the young person then take over the process of fulfilling the young person’s specific needs: social integration, psychological follow-up, meetings with an imam, etc.

57. INDICATORS TO MEASURE “THE EXIT” FROM INDOCTRINATION

58. Unraveling of the Jihadist Commitment
“Rehumanization” (humanity reborn for themselves and others)
To accept complexity
To rebuild social relationships
Retrospective analysis
To comprehend the process of indoctrination
To “re-join” society

59. “Re-joining” Society
It is all about understanding whether the individual has managed to reinsert himself into his prior life:
Does he speak to his parents as he should?
Does he really feel a sense of belonging to his family and attachment to his memories?
Does he manage to join in family events?
Does he manage to speak about jihadists as a distinct group that is not “us”?
When the young person says "we", who does he talk about ? (Human beings like “me” or the radical group?)
“Rehumanization” (humanity reborn for themselves and others)
To accept complexity
To rebuild social relationships
Retrospective-analysis
To comprehend the process of indoctrination
To “re-join” society

60. To Comprehend the Indoctrination Process
It is about understanding whether the indoctrinated individual can now see the gap between:
The myth presented by the jihadist rhetoric (to make the Hijra, to save childen killed by Bachar Al-Assad, to build a caliphate, to fight against Bachar Al-Assad’s soldiers, to make the revolution, etc.) .
His personal motivation (to find a place somewhere, to feel useful, to search for one’s full potential, to get revenge etc.).
The real nature of the ideology (mission of internal purification and external extermination, indiscriminate violence, murder of innocents).
“Rehumanization” (humanity reborn for themselves and the other)
To accept complexity
To rebuild social relationships
Retrospective-analysis
To comprehend the process of indoctrination
To “re-join” society

61. Contradiction Between the Young Person’s Values and the Jihadist Doctrine
It is about understanding whether the individual has managed to identify the contradictions he senses between his personal values and the jihadist doctrine:
Feedback shows that the radicalized youth must doubt Daesh doctrine at least ten times before we can consider that his cognitive framework has been transformed.
Then the indoctrinated youth starts an introspective analysis which allows him to gradually withdraw from the radicalism.
“Rehumanization” (humanity reborn for themselves and the other)
To accept complexity
To rebuild social relationships
Retrospective-analysis
To comprehend the process of indoctrination
To “re-join” society

62. To Rebuild Social Relationships and Be Part of Society
1 ) It is about understanding whether the young person has managed to rebuild his social relationships :
Has he stopped listening to radical speeches?
Does he formulate clearly that he is missing his former friends and family?
Does he trust others?
Does he take into account the opinion of others?
Does he manage to adjust his behavior?
Does he accept taking victims into consideration?
2) It is about understanding whether the young person has managed to again become part of the society :
What does he do in order to succeed in his life?
Has he returned to school? To work?
Does he respect schedules and commitments?
Does he still view his teachers or colleagues as sleepy-ones or accomplices , etc.?
“Rehumanization” (humanity reborn for themselves and the other)
To accept complexity
To rebuild social relationships
Retrospective-analysis
To comprehend the process of indoctrination
To “re-join” society

63. To Be Able to Accept Complexity
The radical rhetoric leads the individual to a bipolar worldview. This stage is about verifying that the bipolar view has been replaced with something more complex:
Does he accept contradiction?
Does he accept being around people who are not like him?
Does he manage to talk with people who disagree with him?
Does he often argue when he talks?
Does he accept getting some distance from Daesh’s acts?
Can he change his mind?
At this step, rhetoric against jihadist theology can be experimented with.
“Rehumanization” (humanity reborn for themselves and the other)
To accept complexity
To rebuild social relationships
Retrospective-analysis
To comprehend the process of indoctrination
To “re-join” society

64. Rehumanization (The Individual’s Humanity Reborn)
The jihadist rhetoric convinces the young person that human sacrifice is the way to build a better world, leading him to believe that he must sacrifice himself “for the cause,” and that he no longer exists without his ideology. This stage is about understanding whether he again has feelings, emotions, or empathy:
Does he experience feelings such as anger, anxiety, worry, happiness, and hope?
How does he react to these feelings?
Has he reconnected with his family?
Does he feel stronger or more vulnerable?
Does he trust others?
Does he say that he felt better when he was radicalized?
If yes, why?
“Rehumanization” (humanity reborn for themselves and the other)
To accept complexity
To rebuild social relationships
Retrospective-analysis
To comprehend the process of indoctrination
To “re-join” society

65. CONCLUSION
The “deradicalization” period is only a stepping stone, a transitional state to lead the young person towards local support mechanisms
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