The profile of the perpetrators of the Holey Artisan Bakery attack in Dhaka, Bangladesh, in 2016 – middle-class and well-educated youths – challenged many preconceptions about the motivations of violent extremists. To inform new investment in preventing violent extremism, GCERF has analysed perceptions towards violent extremism among 2,500 students in Dhaka.

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University Students in Greater Dhaka:
Perceptions about Resilience to Violent Extremism
EXECUTIVE SUMMARY
A perception study among approximately 2,500 university students in Greater Dhaka, in Bangladesh,
investigated perceptions of resilience to violent extremism among the students by applying an internationally
validated quantitative measure – the Building Resilience Against Violent Extremism Scale (BRAVE-14) –
with some additional survey questions and 90 focus group discussions (FGDs) that were conducted within
the same institutions but with different sets of students.
• Students’ pressing concern was violence in general, rather than violent extremism in particular
• Students in Gazipur and Narayanganj Districts emerged as more vulnerable to radicalisation
to violent extremism than students in other districts
• The gender of the students did not reveal significant differences concerning perceptions about
violent extremism
• The role and influence of the family as an institution, and especially its effect on young people’s
relationships with their parents, is paramount in the students’ lives
• Strong bonds between parents and their children is one of the most important factors for
prevention, in the opinion of the students. At the same time, students’ inability to fulfil their
parents’ high expectations was identified as one of the potential drivers that may increase the
vulnerability of students joining criminal, including violent extremist, activities and groups
• Most students’ frustration was attributed to a lack of opportunities, a lack of gainful employment,
and relations with parents
• Students cited religion as one of the main factors in preventing them from becoming involved in
violent extremist activities
• In contrast with the stereotype that students from religious institutions (i.e. madrasas) are
more prone to radicalisation to violent extremism than their peers in secular education,
students from religious institutions were most likely to endorse the statement that
“killing another person is against my moral beliefs”, while individuals attending public
universities were most likely to disagree with it
• Students from private universities exhibited a limited sense of purpose
• Students from religious institutions exhibited the least cultural pride and connectedness to Bengali
culture (as they were more likely to identify first as Muslim)
• Through the perception study, university students made specific recommendations as to who (and
where and how) should be engaged in preventing violent extremism (PVE) as a tool for violence
prevention, increased social cohesion, and community safety and security
• The role of civil society organisations (CSOs) in engaging youth in PVE was identified as vital, as
they are providing more extracurricular activities than are educational institutions
• PVE activities must be innovative and student-centred, designed and implemented jointly by them
and the CSOs

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Figure 1. Six locations sampled in Greater Dhaka
The Holey Artisan Bakery attack in July 2016,
which was partially perpetrated by middle-class
university students, highlighted the need to question
assumptions about violent extremism and to
understand specific local drivers of recruitment and
radicalisation to violent extremism that affect
Bangladeshi society. In response, and building on
existing experience and investment in preventing
violent extremism (PVE) in Bangladesh, the Global
Community Engagement and Resilience Fund
(GCERF) launched in 2018 an additional programme
supported by USD 2.2 million in the Greater Dhaka
area with a specific focus on university students.
Under this programme, micro-grants are provided to
local civil society organisations, including academic,
student, and community-based organisations, as
well as non-governmental organisations (NGOs)
for periods of up to six months to undertake activities
thatcontributetothepreventionofviolentextremism.
To create an evidence base for programming,
GCERF and Dalhousie University, in collaboration
with the University of Dhaka, Nielsen Consultancy,
and a Bangladeshi social anthropologist, conducted a
study during the last six months of 2018
of perceptions of students towards violent extremism. It investigated levels of resilience to
violent extremism among 2,496 university students (1,047 females and 1,449 males) aged 18-29
in six districts of Dhaka Division and from 76 educational institutions. A quantitative measure of
youth resilience (BRAVE-14)1
was applied, and complemented with additional questions, as well
as 90 qualitative focus group discussions (FGDs). The findings of the study are summarised here
and have already been integrated into current GCERF-funded programming in Dhaka.
CONTEXT
In Bangladesh, tertiary education is offered by three distinct streams: universities (both general
and technical), colleges, and madrasas. The Annual Education Survey 2015 (Banbeis 2016) reveals that there
are 124 universities in Bangladesh, of which 37 (30%) are public and 87 (70%) private. In 2018, some
university-level religious institutions were awarded the opportunity to provide government-recognised
Master’s degrees. In general, religious institutions are the least expensive. However, public universities are the
highest-ranked in terms of providing quality education in Bangladesh2
.
Social conservatism has increased in recent years in Bangladesh3
. The social and economic gap and
contrast between urban and rural areas has been amplified, especially between Dhaka and the rest of
1 The BRAVE-14 assesses resilience to violent extremism in five domains: cultural identity and connectedness, bridging capital, linking
capital, violence-related beliefs, and violence-related behaviours. Better scores across these domains indicate a higher level of resilience
to violent extremism. The two additional domains that were added were looking at one’s spiritual (not religious) connectedness and the
option of restoration instead of retribution.
2 UniRank (2018) https://www.4icu.org/bd/
3 T. Ahmed and B. Sen. (2018) Conservative outlook, gender norms and female wellbeing: Evidence from rural Bangladesh,
World Development,111: 41-58, http://www.sciencedirect.com/science/article/pii/S0305750X18302080
INTRODUCTION

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the country. Parents from rural areas are sending their children to Dhaka for higher education, heavily
investing the little finances that they have. If their child is educated in a Dhaka-based institution,
there is a general expectation of increased opportunities to find a decent job after graduation and making
future contributions to the family’s life. However, some students from rural areas who have not been exposed to
the capital city, or independent life at college/university without parents, may find it extremely difficult to adapt
and cope. Similarly, parents in rural areas can also find it difficult to understand the potential transformation
of their children who have been exposed to metropolitan life.
Political violence is a challenge in Bangladesh. There is a general sense of dissatisfaction that often sparks
violence, and minor issues can result in large-scale student protests and incidences of violence, such as the
most recent road-safety protests in July-August 2018. A particular challenge for PVE work in Bangladesh is
that violent extremism is often confused, or conflated with, other types of violence, such as political, religious,
gender-based, or ethnic violence. Indeed, one of the main findings of the perception study is that the students’
pressing concern was violence in general, rather than violent extremism in particular.
MAIN FINDINGS
EQUAL ACCESS TO OPPORTUNITIES
GCERF aims to lift barriers that limit access to social and economic opportunities. We strive for more
members of the community to feel that they have equal opportunities for self-improvement and for
achieving their aspirations. Members of the community believe that they have the necessary knowledge,
skills, and resources to access meaningful livelihoods
The quantitative results of the assessment did not reveal any significant differences on the basis
of gender with regards to access to opportunities: responses were largely similar for both men and women
across the regions under this study, and on the whole reported limited access to opportunities.
However, qualitative findings from the FGDs revealed that men and women had identified different reasons
for, and had different responses to, limited opportunities. One of the major differences was the reasons provided
by each gender regarding the phenomenon of increased frustration amongst youth. For males, increased
frustration was often because of lack of employment (and thereby a failure to fulfil a perceived role of
the male as the breadwinner of the family); lack of bonding with parents; problems in relationships;
and unrealised high ambitions and unmet expectations. Indeed, male students’ inability to fulfil their parents’
high expectations was identified as one of the potential drivers that may increase their vulnerability to
joining criminal, including violent extremist, activities and groups.
Conversely, for most of the female respondents, the reasons for experiencing frustration were
linked closely with their perceived roles and expectations of them in society as women – for example,
getting married at an early age, and lack of security due to the possibility of sexual and gender-based violence
(especially sexual harassment). The causes of frustration amongst respondents are often influenced by
the gender roles to which males and females are expected to adhere.
SOCIAL COHESION
GCERF aims to help communities build and strengthen positive options where communities and their
members maintain cohesion during times of societal change. We aim to enhance community members’ sense
of belonging to an inclusive, constructive, and positive group or community. We define an inclusive, positive, and
constructive group or community as one where different ideas, ideologies, and identities are
incorporated, and that does not resort into violence.
The qualitative findings from the FGDs with all the students indicated one overarching commonality: the
role and influence of the family as an institution, and especially its effect on young people’s relationships
with their parents.

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Most of the respondents discussed how maintaining strong bonds between parents and their children
was a vital factor in preventing young people from engaging in violent extremism. When it came to
the question on why respondents choose not to join violent extremist groups, they cited “family values” and
“proper upbringing” as two of the reasons. However, many mentioned how, due to the lack of bonding or a
gap between them and their parents (because of generational and attitudinal differences, different levels of
technological advancement, and therefore a void in communicating with one another), young people were more
susceptible to seek this support through other avenues – like peers. The respondents’ opinions also reflected the
fact that parents are often unable to treat their children as adults, capable of being informed individuals in society.
When asked about their families’ reactions following the Holey Artisan Bakery attack, a majority of the
respondents spoke about how this had caused further restrictions to their movements and social interactions.
A restrictive atmosphere at home was cited as a common effect – including limits being placed on how
long the young people were allowed to be outside, often being asked to come home before dark. Some students
reportedbeingaskedtoexercisecautioninsocialising,andevenhavingdiscussionsonwhethertheformofclothing
should be altered – either to reflect more religious attires, or the opposite, depending on the level of parents’ fears.
In some instances, however, some respondents also spoke about having a more liberal relation with their parents,
remaining mostly unaffected by the after-effects of this incident. For respondents like these, a healthier, more
open communication with their parents contributes to their relationship.
The students also mentioned factors contributing to a “culture of fear” – terrorist attacks like the one at
the Holey Artisan Bakery; a corrupt judiciary and extra-judicial killings; and increasing violence. During the
FGDs, some students hesitated to share their views on a sensitive issue like violent extremism, and some
mentioned how student political activities on their campuses and the resulting political pressure could prevent
them from expressing their thoughts freely.
While males seemed to have a higher level of tolerance for violence, females showed conflicting attitudes:
Some female students viewed violence as a legitimate tool, while others seemed to show neither
interest nor involvement in violent extremism. The reasons as to why some view it as legitimate can point to
different things, especially the immediate need to protect oneself from everyday sexual harassment.
Students identified religion as one of the main
factors preventing them from getting involved in
violent extremist activities. FGDs revealed that
reasons for not joining violent extremist groups were
rooted more in religion than, for example, in human
rights discourse.
Quantitative findings suggest that students in
Gazipur (irrespective of the type of institutional
affiliation) believe that they are able to contribute to
a peaceful and inclusive society. In contrast, however,
among all surveyed students, more students in
Gazipur than elsewhere reported that they believe that
killing another person is not against their moral beliefs.
Qualitative interviews also confirmed that students
in Gazipur are frustrated because of the general
demonisation of Islam globally.
“The so-called intellectuals think if they can
make comments and criticisms out of anything
on Islam, disregarding its sensitivity to the
passionate followers of that religion, they think
they are successful. They should not interfere
in the understandings of others’ religion.
Internationally also, religious matters are
considered as sacred and mostly Islam is
considered as a problem related to extremism
out of nowhere. I think if anyone has got
proper knowledge about religion he or she
wouldn’t do any bad.”
Female student, Dhaka
SENSE OF PURPOSE
GCERF aims to help individuals become more resilient to radicalisation to violent extremism through a
stronger and more positive sense of self. We seek to provide individuals with confidence, critical thinking,
and other life skills that can enhance their sense of self-worth and resilience to violent extremist agendas.

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Across the study, students in Manikganj were most likely to feel unable to contribute to a peaceful and
inclusive society. In line with this, students here felt most strongly that sometimes life has no meaning. As such,
more students in Manikganj than elsewhere said that they have lost their sense of purpose.
In Narayanganj, the highest number of students reported that sometimes they think that there is no point
to this life; and most believed that life is about being rewarded after death (i.e. their life on this earth is only
transitional, this life is about suffering for reward after death).
Additionally, there were significant differences in
terms of responses between institution types. In
contrast with the stereotype that madrasa students are
more prone to radicalisation to violent extremism than
their peers in secular education, madrasa students
were in fact most likely to endorse the statement
that “killing another person is against my moral
beliefs”, while individuals attending public universities
were most likely to disagree with it.
“And I think these organisations can help
us a lot by keeping us engaged in various
activities like extracurricular activities,
community-building, and raising public
awareness on different contemporary issues.
I am an active member of a local club in my
area where we participate in various social,
cultural activities. We’re also trying to open a
free school for street children.”
Male student, Dhaka
COMMUNITY AGENCY
GCERF aims to strengthen the capacity of communities to mobilise, organise, and represent their own
interests. GCERF strives to increase the number of communities that actively and effectively engage with
authorities on topics that are relevant to them. Community agency contributes to more effective dialogue
between state authorities, other stakeholders, and local communities.
While students observed that CSOs provide more extracurricular activities than do educational
institutions, they felt that CSOs do not necessarily utilise relevant, engaging, and contemporary approaches
as alternative messaging to violent extremism. With regards to the use of media, respondents spoke about
how CSOs need to make better use of online media, keeping up with the young demographic (who are
receiving most of their messages and information from online sources).
The assessment found that the religious institutions use more offline learning/research methodologies
(such as textbooks), while public and private institutions encourage students to go online and use the internet
for research. This also contributes to the differing levels of knowledge and engagement in social media between
students in religious and secular education. (Dhaka has the second-most active Facebook user population in the
world; for many young people, Facebook is their main source of news.4
)
4 Murad, M. (2017) Dhaka ranked second in number of active Facebook users Bdnews.24.com https://bdnews24.com/bangla-
desh/2017/04/15/dhaka-ranked-second-in-number-of-active-facebook-users. Accessed 05 February 2019.

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Qualitative findings indicated that
students enjoyed having a variety of
options in terms of type (private, public,
religious) of educational institution
to choose from, as each type plays a
different role. However, this variety can
also be a source of conflict, as a degree
from a well-known public university is
considered to be more accepted than the
same degree from a religious institution.
Therefore, perceived or real grievances
exist between students at religious
and secular institutions.
The quantitative survey revealed
that students from public universities
had more trust in, confidence in, and
Figure 2. Note: CIC = Cultural identity and connectedness; LC = Linking capital;
BC = Bridging capital; VBEL = Violence-related beliefs;
VBEH = Violence-related behaviours.
engagement with local authorities and community organisations (‘linking capital’), as well as with
people from other groups (‘bridging capital’) than had students from private universities. Public university
students also reported less tolerance for violence – and greater willingnes to speak against it publicly – than did
students from private universities.
The survey also found that students from public universities, compared with students from religious
institutions, exhibited a higher level of Bengali cultural identity and connectedness – which means they
understand better their own cultural norms and values and have more cultural pride. This may be because
students from religious instiutions are more likely to identify first as Muslim.
RECOMMENDATIONS
Students made the following recommendations for improved PVE programming:
• Separate programmes should be designed for male and female students.
• It is essential that PVE programming does not reinforce gender stereotypes.
• Programmes reducing intergenerational gaps and increasing mutual understanding of young people’s
roles after graduation is essential to reducing frustration due to unmet expectations. CSOs may consider
implementing culturally sensitive programmes with and for parents to sensitise them about their positive
supportive role towards their children.
• Many more extracurricular activities should be offered in all three types of educational institutions, linking
young people to the job market, and engaging with parents to set realistic expectations for their children.
• Working together with different types of students on PVE would be essential to reverse negative assumptions
about madrasa students in relation to violent extremism. Such an approach could also help to increase their
sense of purpose, and strengthen madrasa students’ ties to the community and students from different
backgrounds.
• In Manikganj, programmes should include all types of students, community members, and local authorities to
strengthen social cohesion, so that students can feel that they are able to contribute positively to their society.
Leadership trainings and community dialogues are some of the activities that could be pursued to reconnect
and enable students to regain their sense of purpose.
• In Narayanganj, programmes should capitalise on students’ religious beliefs by engaging with imams to
reinforce positive religious messages about their roles in life, community engagement, and interaction with
others.
• PVE programming should creatively use online media (alongside traditional media).
• More efforts need to be invested in engaging private university students to enhance their sense of purpose.
Cultural and spiritual (not religious) engagement by CSOs could reinforce this.
• Students in religious institutions should be engaged in activities that promote their Bengali cultural identity,
so as to feel part of the Bengali society at large.

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Figure 3. Factors that contribute to perceptions of resilience to violent
extremism, grouped according to GCERF’s four leverage points to address
drivers of violent extremism.
SUMMARY
This chart illustrates the findings of the
perception study regarding the most significant
contributing factors to resilience to violent
extremism among university students in Dhaka,
in relation to GCERF’s four priority leverage
points to address drivers of violent extremism.
There is no ranking between them; each is of equal
significance.
NEXT STEPS
The findings of the perception study were
integrated into the different Calls for Proposals that
were released by GCERF between August and
December 2018. For example, one Call requested
proposals that focus on inter-generational bridge-
building between students and their parents.
Another Call focused on requesting CSOs to engage
in innovative extracurricular activities in
cooperation with the universities.
GCERF recognises that the perception study had a few limitations in terms of methodology and analysis:
• Although the BRAVE-14 was modified for the context of Bangladesh, all three local researchers
found that the tool had limitations when assessing the perceptions of Bangladeshi students about
violent extremism, as it was originally designed for immigrants in Australia and Canada.
• The additional questions, focusing on spiritual capital5
and restorative justice6
had only been tested in
Somalia and were thus piloted in the Bangladeshi context.
• The perception study is composed of three separate assessments – each with different quality and
depth of analysis of certain factors (such as minority religious groups).
• The local researchers had restricted access to students, as some school directors felt that such an
assessment might put their institution at a security risk.
• A more gender-specific methodological approach is required to generate more nuanced understanding
of the vulnerability of women to violent extremism.
GCERF will aim to further modify the BRAVE-14 and related qualitative assessments for its
partner countries.
5 The effects of spiritual and religious practices, beliefs, networks, and institutions can create measurable impacts on individuals,
communities, and societies (Gideon and Sung 2011:295). Spiritual capital can be perceived as a transformational resource, beginning
at the individual level and expanding outwards to the societal level (Zohar and Marshall 2004; Middlebrooks and Noghiu 2010:75).
Spirituality does not equate with being religious, but religion can be part of it. Increased spiritual capital can strengthen pro-social
behaviour through cognitive-behavioural techniques including religion. Belief in a higher power, spirit, or other non-material influence has
an increased importance in the social and economic dynamics influencing the life of the individual (Schumicky-Logan 2018).
6 Restorative justice ‘recognizes that a person who has offended has to pay back before s/he can trade up to a restored social position as
a citizen of good character; as Bazemore (1998) has argued, redemption needs to be earned’ (Kirkwood and McNeill 2015:5).
Restorative justice is an essential part of ‘moral rehabilitation’ of the person concerned (Kirkwood and McNeill 2015). It was defined in
the assessment as: Willingness to restore and strengthen broken and existing social relations; willingness to rebuild trust
relations with community members by using dialogue and positive attitudes (Schumicky-Logan 2018).