Acknowledgements -- Chapter 1: Is Ideology the ‘Root’ of Islamist Terrorism in Indonesia? -- 1.1: An Encounter with a Terrorist – And an Epiphany -- 1.2: The Overall Argument at a Glance -- 1.3: The Three Limitations of Extant Scholarship on Islamist Militancy in Indonesia -- 1.4: Research Note -- 1.5: The Plan of the Book -- References -- Part 1: The Human Nature Triad Unpacked – The Manichean Mindset, Embattled Religiosity and Violent Fundamentalism -- Chapter 2: The Origins of the ‘Manichean Mindset’ -- 2.1: Introduction -- 2.2: The Great Human Nature Debate -- 2.3: Evolutionary Psychology and our Ancestral Shadow -- 2.4: Darwin, Individual Selection and the Thorny Issue of Cooperation -- 2.5: The Rise of Human ‘Groupishness’ -- 2.6: Social Categorization, Group Selection and the Uncomfortable Logic of Between-Group Competition -- 2.7: Binary Oppositions, the Human Need for Control and the ‘Group Tent’ -- 2.8: The Manichean Mindset Deconstructed -- 2.9: Conclusion -- References -- Chapter 3: The Embattled Religiosity of Religious Fundamentalism -- 3.1: Introduction -- 3.2: The Religiosity Instinct and the Cultural Artefact of Religion -- 3.3: Religion as an Evolutionary By-Product, Part I: The Pattern-Seeking, Storytelling, Mythmaking Individual -- 3.4: Religion as an Evolutionary By-Product, Part II: The Hyper-Active Agency Detection Device -- 3.5: Religion as an Evolutionary Adaptation for the Group: Beyond Kin and Direct Reciprocity -- 3.6: Enter the Meme -- 3.7: The Manichean Mindset, Religious Fundamentalism and the Potential for Violence -- 3.8: Conclusion -- References -- Chapter 4: Six Steps Towards Violent Fundamentalism -- 4.1: Introduction -- 4.2: Violent Radicalization, Extremism or Fundamentalism: What’s in a Name? -- 4.2.1: A New Synthesis: Cognitive Radicalization as Drastic Identity Simplification -- 4.2.2: Cognitive Radicalism and Cognitive Extremism -- 4.3: A Tight Counterculture -- 4.3.1: Understanding Culture -- 4.3.2: Culture’s Evolutionary Rationale -- 4.3.3: ‘Tight’ Cultures -- 4.3.4: Relevant Dimensions of Culture -- 4.3.5: Tight Countercultures -- 4.4: An Enabling Ideology -- 4.5: The Protean Charismatic Group: Converging Perspectives -- 4.5.1: The Complexity Element of the Human Nature Triad -- 4.5.2: The Charismatic Group as Complex Adaptive System -- 4.6: Intragroup Psychic Dynamics -- 4.6.1: The Power of the Situation -- 4.6.2: The Impulse to Conform -- 4.6.3: De-individuation -- 4.6.4: Obedience to Authority -- 4.6.5: The Dispositionist Objection -- 4.6.6: The Echo Chamber Effect -- 4.6.7: Online Groups, Optimal Group Size, and Fuzzy Boundaries -- 4.7: The Power of Social Humiliation -- 4.8: The Enabling Environment -- 4.9: Conclusion -- References -- Part 2: The Human Nature Triad Applied - Violent Islamist Terrorism and Militancy in Indonesia: Origins, Evolution and the Counter-Ideological Response -- Chapter 5: The ‘Glocalized’ Origins of the Darul Islam Counterculture -- 5.1: Introduction -- 5.2: Islam: A Capsule History -- 5.2.1: The Socioecological Milieu -- 5.2.2: The Sufi Emergence -- 5.3: Islam in Southeast Asia -- 5.4: The Glocalization of Southeast Asian Islam and the Emergence of the Traditionalist-Modernist Binary Opposition -- 5.4.1: Glocalization Part I: The Traditionalists Emerge -- 5.4.2: Glocalization, Part II: Three Modernist Responses -- 5.4.2.1: The Wahhabi Tendency -- 5.4.2.2: The Salafi Tendency -- 5.4.2.3: The Islamist Tendency -- 5.5: The Emergence of Violent Islamism -- 5.5.1: Sayyid Qutb -- 5.5.2: ‘Abd al-Salam Faraj -- 5.5.3: Abdullah Azzam -- 5.6: Conclusion -- References -- Chapter 6: The Darul Islam Charismatic Group and its Violent ‘Mutations’ -- 6.1: Introduction -- 6.2: SM Kartosoewirjo and the Origins of the Darul Islam Charismatic Group -- 6.3: Abu Bakar Ba’asyir and the Origins of the Jemaah Islamiyah Network -- 6.4: The Many Changing Faces of the Darul Islam Charismatic Group -- 6.5: The Turn to Violence -- 6.5.1: Three Recent Mutations of the Darul Islam Charismatic Group -- 6.5.1.1: Fahrul Tanjung Group in Bandung -- 6.5.1.2: Kumpulan Mujahidin Indonesia in Medan -- 6.5.1.3: Tim Ightiyalat in Klaten -- 6.6: Conclusion -- References -- Chapter 7: Muting Manichean Mindsets in Indonesia: A Counter-Ideological Response -- 7.1: Introduction -- 7.2: Terrorism and Islamist Violence in Indonesia: The Power of the Manichean Mindset -- 7.3: Muting Manichean Mindsets through a Counter-Ideological Response -- 7.3.1: Ideology: Not the Root, but the Center of Gravity -- 7.3.2: Exploiting Ideology to ‘Steer’ the DICG in Desired Directions -- 7.3.3: Steering the DICG via the Counter-Ideological Response Model -- 7.3.4: Sender -- 7.3.5: Message -- 7.3.6: Mechanism -- 7.3.7: Recipient -- 7.3.7.1: The Individual Militant -- 7.3.7.2: The Need for a Systematic Approach to Early Warning of the Individual Transition to Violent Cognitive Extremism -- 7.3.7.3: Cognitive Immunization of the Wider Community: The Challenges -- 7.3.7.4: The Problem with the Neo-Wahhabi Meme -- 7.3.7.5: The Need for Lived and Not Imaginary Islam – and Religion for that Matter -- 7.3.8: Context -- 7.3.8.1: Diminishing the Opportunity to be Violent -- 7.3.8.2: Ameliorating Social Humiliation -- 7.3.8.3: Rethinking Group Tent Status -- 7.4: Three Possible Futures -- 7.4.1: Collapse -- 7.4.2: Evolution -- 7.4.3: Containment -- 7.5: From the General to the Particular – And Back to the General. -References -- Index.