Copyright

HarperCollinsPublishers

This eBook first published in Great Britain as In The Skin of a Jihadist by HarperCollinsPublishers in 2015

Copyright © 2015 by Anna Erelle

English language translation © HarperCollinsPublishers

Originally published in France in 2015 by Éditions Robert Laffont under the title Dans la peau d’une djihadiste

Anna Erelle asserts the moral right to

be identified as the author of this work

A catalogue record for this book is

available from the British Library

Cover photography posed by a model and in no way related

to any of the people or events portrayed in this book.

All rights reserved under International and Pan-American Copyright Conventions. By payment of the required fees, you have been granted the non-exclusive, non-transferable right to access and read the text of this e-book on-screen. No part of this text may be reproduced, transmitted, down-loaded, decompiled, reverse engineered, or stored in or introduced into any information storage and retrieval system, in any form or by any means, whether electronic or mechanical, now known or hereinafter invented, without the express written permission of HarperCollins

Source ISBN: 9780008139568

Ebook Edition © May 2015 ISBN: 9780008139575

Version: 2016-01-07

Dedication

FOR ÉRIC AND NOËL

FOR PAULINE AND JÉRÔME

Epigraph

Only voluntary, inspired self-restraint can raise man above the world stream of materialism. . . . Even if we are spared destruction by war, our lives will have to change if we want to save life from self-destruction.

ALEKSANDR SOLZHENITSYN, “A WORLD SPLIT APART,”

HARVARD UNIVERSITY COMMENCEMENT ADDRESS, JUNE 8, 1978

The following events took place during the spring of 2014, two months before the Islamic State occupied Mosul, the second-largest city in Iraq, and its leader, Abu Bakr al-Baghdadi, declared a worldwide caliphate.

Contents

Cover

Copyright

Dedication

Epigraph

Paris, ten days earlier

The same night

Saturday morning

That night

Sunday night

Monday

Monday, 8 p.m.

Monday, 9:30 p.m.

Mélodie

Thursday

Thursday, 10 p.m.

A few days later

In the afternoon

The same day, 5:30 p.m.

Monday, 7:30 p.m.

Monday, 8 p.m.

Two days later

The next day

Thursday

Friday

Four days later

Wednesday night

Early the next morning

Friday the 25th

Amsterdam, Friday, 6 p.m.

Friday, 9 p.m.

Friday, 10 p.m.

Saturday morning

Paris, Sunday afternoon

Two days later, at the magazine

The same day, in the evening

Five days later

Tuesday

Eight months later

About the Author

“Listen to me! I love you more than I’ve loved anyone. You should be here with me. I can’t stand to think of you in that corrupt country. I’ll protect you. I’ll shelter you from the world’s evils. When you come to live with me, you’ll see what a paradise me and my men are building. You’ll be amazed. Here, people care about each other. They respect each other. We’re one big family, and we’ve already made a place for you—everyone is waiting for you! You should see how happy the women are here. They used to be like you—lost. One of my friends’ wives has arranged a program for your arrival. After your shooting lessons, she’ll take you to a very beautiful store, the only one in the country that sells fine cloth. I’ll pay for everything. You’ll establish your own little world here with your new friends. I’m so excited for you to be here. Mélodie, my wife! Hurry up; I can’t wait.”

Mélodie stares into her computer screen, admiring the strong man eighteen years her senior. She loves him, even if she’s only ever seen him on Skype.

“Do you really love me?” Mélodie murmurs, her voice childish and frail.

“I love you for the sake of Allah. You are my treasure, and the Islamic State is your home. Brick by brick, we’ll build a better world, a place where kafirs* won’t be allowed, and we’ll carve a name for ourselves in history. I’ve found a huge apartment for you! If you bring friends, I’ll find an even bigger one. You’ll take care of orphans and the wounded during the day, while I’m fighting. We’ll spend our evenings together . . . insha’Allah*.”

Mélodie feels loved. She feels useful. She’s been looking for purpose in her life: now she’s found it.

Paris, ten days earlier

I was frustrated that Friday night as I left the editorial offices of a magazine where I do freelance work. The paper had received a letter from a lawyer forbidding me from publishing an article I’d written about a young female jihadist. I had just spent two days in Belgium with Samira, the girl’s mother. Her daughter ran away to Syria a year before to join Tarik, the man of her life and a fanatic devoted to the Islamic State’s cause. Naïve and blind with emotion, Leila* wanted to live with her great love. A bullet to the heart ended his twenty years and one spring. Samira was hopeful when she learned of the death of the man she’d been forced to consider her son-in-law. With Tarik dead, Samira saw no reason for her daughter to stay in the tragically war-torn country, but Leila was clear: she now belonged to that sacred land and wanted to do her part in the fight to create a religious state in the Middle East. With or without her husband. Tarik had been an emir,* which meant his widow was well taken care of. People respected her, and Leila asked her mother, “Why should I go back?”

Local news sources had picked up the story and begun comparing the eighteen-year-old jihadist to the black widow, a prominent figure in the world of international terrorism and the wife of the man who assassinated Ahmad Shah Massoud.* Samira’s love for her daughter was great, and her response to the situation swift, but she was coming up against an immense challenge. Not only did she have to find a way to repatriate Leila to Belgium; she also had to prove to the authorities that her daughter was living in one of the most dangerous countries on earth for humanitarian reasons. Otherwise, Leila would be considered a threat to domestic security and sent to prison, before potentially being banned from setting foot in her own country.

That was when Samira’s and my paths crossed. Journalism can lead a person to many things, sometimes to the aid of a distressed mother. Samira was beside herself, and she’d turned to Dimitri Bontinck, a former member of the Belgian Special Forces who famously managed to repatriate his own son from Syria. Dimitri is a source of hope for all these European families who wake up one morning to the harsh realization that even those they’d least suspect, even their own teenagers, could be jihadists. After his personal experience, Dimitri became a tireless crusader, volunteering for virtual suicide missions to save other youths—or at least dig up concrete information to help their families. Aware of the risks that Leila faced for being branded the “new black widow,” he’d asked me to meet her mother. I’m a journalist, and though I’m keenly interested in geopolitics, I’m not an expert. However, I’ve always been drawn to erratic behavior, whatever the cause—religion, nationality, social milieu. I’m fascinated by what motivates people to make fatal decisions. Sometimes it’s drugs. Sometimes it’s crime or marginality. I’ve also done a lot of work on radical Islam. Back then, I’d been studying European jihadists in the Islamic State for about a year. There were many similarities between the successive cases, but I was interested in understanding what it was that made each individual decide to give up everything and brave death for this cause.

At the time, Dimitri and I were writing a book about the nine horrifying months he spent looking for his son. We spoke with many European families facing the same ordeal. I tried to interview as many people as I could. I saw the impact of digital propaganda on God’s newly minted soldiers, but I still didn’t understand what drove them. Why did they leave everything—their past, their families? Over the course of a few weeks, they threw away their lives, convinced they’d never look back. Ever. Walking through their bedrooms, often preserved by their parents, always gave me chills. I was peering into other people’s intimate spaces, which had become shrines to forgotten lives, as if their teenage relics were the last proof of their existences. Leila’s existence seemed frozen in time. Pictures of her “normal” life abounded. There she was in a tank top, wearing makeup, at friends’ houses, or in a café. These idealized images were a far cry from the new Leila with her burqa and her Kalashnikov.

After listening to Samira’s story, I continued my investigation, which confirmed some of what she’d told me, and I wrote the article. Yet another piece on a subject that had become increasingly ubiquitous over the past several months. But it wouldn’t be published. Leila was furious when her mother mentioned our interview, and threatened to burn all bridges. “If you talk about me to the press,” her panicked mother tearfully reported her words, “not only will I never come back, you’ll never hear from me again. You won’t know if I’m dead or alive.” After that, I couldn’t convince the mother to let me publish. In absolute terms, I didn’t need her permission to do it—the story was already public knowledge in Belgium. But what good would it do? Sadly, each week brimmed with new stories like this one. I was all-too familiar with the determination of these young people who believed they’d found faith. All day, they were bombarded with messages to forget their “depraved” families and open their arms to their new brothers. “Infidels,” even if called “mom” or “dad,” were seen as obstacles in their spiritual journey.

It wasn’t Leila’s fault. She honestly believed she was protecting her mother by telling her how to behave. Alone at home, I got worked up over the methods of propaganda used by Islamists. Searching for videos of Tarik alive, I came across an incalculable number of propaganda films on YouTube. I muted the sound whenever the language wasn’t French or English. The monotonous chants went to my head, deadening my mind. I couldn’t listen to them anymore. Still, the sounds were more tolerable than the images of torture and charred bodies laid out in the sun. Wandering through jihadist Francophone networks online, I was continually shocked by the contrast between sound and image. The juvenile laughter accompanying these horrific scenes made the videos all the more unbearable. I’d noticed an uptick in activity over the past year. Many teenage jihadists have a second Facebook account, registered under a fake identity. They act normal around their families, but once alone in their bedrooms, they travel to their virtual world, which they take for reality. Some call for murder, though without really understanding the impact or significance of their messages. Others encourage jihad. Girls share links about Gazan children, underscoring the suffering of the very young. The girls’ pseudonyms all begin with Umm, “mom” in Arabic.

Social networks contain precious information for those who know how to look. That is why, like many other journalists, I had a fictional account I’d created several years before. I used it to keep an eye on current events. I rarely posted on the account, and when I did it was very brief, and only directed at my list of approximately one hundred “friends” from around the world. My name on this account was Mélodie. My followers weren’t using their real identities, either. Avatars ensure anonymity, which allows users to express themselves more freely and accounts for the growing number of young people attracted to Islamist propaganda. New technologies have of course bred new forms of proselytism. I spent hours scanning users’ public descriptions of gruesome or simply outrageous plans. Happily, not all of the teenagers writing about criminal activity become murderers. For some, Jihadism 2.0 is a fad. For others, it represents the first step on their path to radicalism.

I spent that Friday night in April on my couch, stewing over the gag order on my article and flicking from account to account. Suddenly I came across a video of a French jihadist who looked to be about thirty-five. The video showed him taking inventory of the items inside his SUV. It was like a bad parody of the farcical news show Les Guignols de l’info. I smiled wryly at the deplorable images. I wasn’t proud of myself, but I couldn’t help watching; it was absurd. The man in the video wore military fatigues and called himself Abu Bilel. He claimed to be in Syria. The scene around him, a true no-man’s-land, didn’t contradict him. He proudly brandished his CB radio, which looked like it came straight out of the 1970s. He used it to communicate with other militants when he couldn’t reach them through telephone networks. In reality, it crackled more than it communicated. In the back of his car, his bulletproof vest sat beside one of his machine guns, an Uzi—a historic gun originally manufactured for the Israeli military. He presented a series of weapons, including “an M16 stolen from a marine in Iraq”—I burst out laughing. The factoid, I would later learn, was entirely plausible. I would also discover that Abu Bilel was not as stupid as he seemed. In fact, he had spent the past fifteen years waging jihad all over the world. But for the moment I knew nothing of the bellicose man on my screen proudly unveiling the contents of his glove box—a thick stack of Syrian pounds, candy, a knife. He removed his reflective Ray-Bans, revealing darkly lined black eyes.

I knew that Afghani soldiers used eyeliner to keep their eyes from tearing up when exposed to smoke. Still, seeing a terrorist with eyes made up like my own was surprising, to say the least. Abu Bilel spoke perfect French, with what sounded to me like a very slight Algerian accent. He smiled broadly in an expression of self-satisfaction as he beckoned viewers and called for hijrah.*

I shared his video. I usually kept a low profile on my account, but I occasionally imitated my digital peers in order to carve a place for myself in their world. I didn’t preach or encourage the cause. I simply posted links to articles relating strikes by Bashar al-Assad’s army or videos like this one. My profile picture was a cartoon image of Princess Jasmine from the Disney movie Aladdin. For my cover photo, I uploaded a popular slogan I’d seen online: “We’ll do to you as you do unto us.” I tended to change my profile location depending on whatever story I was presently researching. Now I claimed to be in Toulouse, a city in southwestern France. Over the past five years, many stories had led me there, notably, the shooting carried out by Mohammed Merah in 2012. The housing project where he’d lived in the northeastern outskirts of Toulouse was an endless mine of information. It was also an important hub for the traffic of hashish.

I was actually in Paris, casting around for a fresh angle on the departures to Syria. Many of these tragic cases resembled one another, and I suspected that readers were saturated with information. In addition, the nightmarish situation in Syria made it difficult to analyze. Each week, I worked with editors, trying to find new angles. Each week, we arrived at the same conclusion: would-be jihadists came from all sorts of social backgrounds and religions; they turned to radical Islam after a single failure or a lifetime of not fitting in; then they left for Syria to join one of the many Islamist gangs that have been proliferating there. Yes, but despite the similarities, after having spent so much time working on these issues, I had grown attached to individual families. I cared about their children and their stories, even if I wasn’t likely to meet them. And I had actually met some “teens” drawn to jihadism while I was working on stories. Today, when I see them again, they tell me they want to go there. There? “What’s there for you?” I ask them, exasperated, “Except death and the opportunity to become cannon fodder?” The response is almost always the same: “You don’t understand, Anna. You’re thinking with your head, not with your heart.” I exhaust myself coming up with dubious comparisons to historic events. Germany, a country rich in culture, fell into Hitler’s hands during the last century. Or the black-and-white view of the world according to communism. Or the generation of 1970s intellectuals who extolled the virtues of Maoist thought, insisting that truth resided in the Little Red Book. But my cyber interlocutors poke fun at my historical references, pointing out that red and green are very different colors. However, I’m not talking about the Koran, which has nothing to do with fanatic ideology.

In 2014, journalism was no longer a respected profession. And when one worked on “societal” issues, it was out of passion. If only I could write about this topic in a new way, one that avoided treating individuals as part of a succession of similar cases. I wanted to investigate the roots of “digital jihadism” and get to the bottom of an evil phenomenon affecting more and more families—of all religious backgrounds. To dissect how kids here fell into the trap of propaganda, and to grasp the paradox of soldiers there who spent their days torturing, stealing, raping, killing, and being killed, and their nights staring into their computers and bragging about their “exploits” with the maturity of video-game-obsessed preteens.

Deep in reflection, I was feeling discouraged but unwilling to give up, when my computer alerted me to three messages sent to “Mélodie’s” private inbox from . . . Abu Bilel. It was surreal. There I was, at ten o’clock on a Friday night in spring, sitting on my sofa in my one-bedroom Parisian apartment, wondering how to continue my investigation on European teenagers tempted by Islamic extremism, when a French terrorist based in Syria all of a sudden started writing me. I was speechless. At that moment, the only thing of which I was certain was that I hadn’t imagined starting my weekend like this.

The same night

“Salaam alaikum, sister. I see you watched my video. It’s gone viral—crazy! Are you Muslim?”

“What do you think about mujahideen?”

“Last question: are you thinking about coming to Syria?”

He certainly got straight to the point! I didn’t know what to do. I instantly understood that speaking with this jihadist offered a unique opportunity that might lead to a mine of information, and I was eager to respond. When you present yourself as a journalist, it’s difficult to get people to speak sincerely. In this case, my interlocutor didn’t know who I was. Using this account to request information for an article didn’t bother me. However, the idea of starting a conversation with a person who didn’t know who I was introduced an ethical problem. I took five minutes to think. Long enough to consider his code of ethics . . . and then I replied:

“Walaikum salaam. I didn’t think a jihadist would talk to me. Don’t you have better things to do? LOL. I’m not prejudiced against fighters. Anyway, it depends on the person.”

I also told him I’d converted to Islam, but didn’t offer any details. I deliberately included spelling mistakes, and I tried to use teen vocabulary—LOL, LMAO, ROFL,* and other acronyms they pepper into their correspondence. I waited for his reply, a knot in my stomach. I wasn’t afraid; I just couldn’t believe this was happening. It seemed too big to be true. I’d interviewed mujahideen before, but never anyone over twenty years old, and never anyone who expressed anything outside of the official propaganda. While I waited, I surfed the Web, scanning other pages. Barely three minutes had passed when my computer alerted me to a new message.

“Of course I have a lot of things to do! But here it’s eleven o’clock at night and the fighters are finished for the day. Do you have any questions about the video you shared? I can tell you about everything going on in Syria—the only real truth: Allah’s truth. We should talk over Skype. I’ll give you my username.”

Bilel was direct . . . and authoritative. Skype was out of the question! I ignored his proposal and suggested we talk another time. Mélodie wasn’t available now. Abu Bilel understood; he didn’t want to bother her. He’d make himself available for her tomorrow whenever she wanted.

“Tomorrow?” I asked, surprised. “Are you sure you’ll have Internet access?”

“Of course. I’ll be here. I promise.” Then, a minute later:

“You converted, so . . . you should get ready for your hijrah. I’ll take care of you, Mélodie.”

First Skype, now hijrah! Abu Bilel didn’t lose any time! This was our first encounter. We’d only exchanged a few lines. He didn’t know anything about this girl, except that she’d converted to Islam, and he was already asking her to join him in the bloodiest country on earth. He was shamelessly inviting her to abandon her past, her home, and her family—that is, unless they perhaps wanted to join her on her spiritual journey? He was asking her to be reborn in a new land and wait for God to open his doors to her. After an initial shock, I felt a mix of feelings. I had trouble distinguishing them all, but I was sure of one thing: I was disgusted. Bilel was targeting the weak, and whenever they took his bait, he and others like him from the Islamic State tried as hard as they could to reformat them, erasing their pasts as one would clean up a disk before recording new information. Thinking about this process and the girls he preyed on infuriated me. Going after a girl like Mélodie was so easy—and so unfair. I’d met a thousand girls like her. They hadn’t had stable upbringings. Nor had they received a proper education. They didn’t have any guidance, so they were prone to believing rumors. It was the same for boys. It made me so angry, I wanted to punch him.

What was I getting myself involved in? I sensed it would go much further. But I never imagined that six months later, at the present moment of writing, Abu Bilel would continue to impact my life. For the time being, all I could think of was the fact that if I wanted to glean information from this terrorist, Mélodie would really have to exist. As in spy stories, I needed to craft a story for her. She would step through the looking glass, and perhaps even be sacrificed in the end. I would give her traits from all the kids I’d met who’d succumbed to jihadism. She would be a melting pot of Norah, Clara, Leila, Élodie, the Bon brothers, Karim, and Karim’s best friend. Their families had to go to the border between Turkey and Syria just to obtain proof that they were alive. Most returned empty-handed. If Mélodie began corresponding with this man, who seemed experienced, given his age, perhaps he would reveal useful pieces of information. Nothing ventured, nothing gained. Besides, I had too many unanswered questions. Any answers I could obtain would be precious for future stories. I undertook this project as an anthropological study. For now, however, it was getting late, and I wanted to stop thinking about Abu Bilel.

My boyfriend was due to arrive. I called to tell him I wanted to spend the night at his apartment. I didn’t say anything about how I’d spent the evening, only that I wanted to sleep next to him.

Saturday morning

Milan handed me a Diet Coke, M, which is a weekly magazine published by Le Monde, and his iPad. Coke is my morning coffee; I still haven’t learned to drink grown-up beverages at their designated times. Milan is familiar with my routine, and his tablet is always connected to Mélodie’s Facebook account. That way I can keep an eye on her News Feed. While we were sleeping, Abu Souleyman,* a young Alsatian in Syria, died. A picture of his body, a faint smile on his lips, was being widely shared and commented on by dozens of users. Milan cuddled up to me and sipped his coffee. He looked at me tenderly, shaking his head. “Is this going to take long?” he asked, still half asleep. I smiled and kissed him. He flipped through a magazine on French cinema while I scanned the day’s comments on the “martyr.” Nothing original. Apparently Souleyman was in a better place. God was proud of him. And we should be “proud he died for his cause” at the age of twenty-one.

Other conversations interested me more. Abu Bakr al-Baghdadi, the leader of the Islamic State, was said to have almost fallen into an ambush by Jabhat al-Nusra. The al-Nusra Front is one of the principal armed terrorist groups associated with al-Qaeda in Syria. This group is often wrongly conflated with ISIS, the Islamic State of Iraq and al-Sham. Although the groups’ relations were once cordial, and even harmonious, that is no longer the case. Their goals and adversaries are not the same. Al-Qaeda’s enemy continues to be the West—those of the cross. ISIS seeks to create an Islamic State, a Sunni caliphate somewhere between Iraq and Syria. ISIS’s aim is to eliminate from power all those directly or indirectly related to Shiites, starting with the minority Alawite branch, which runs the country, before dislodging Shiite power in Iraq. A return to the Middle Ages, a triumphant Islam, and territories seized through force: those are the methods and aims of the Islamic State. Al-Qaeda shares this same ideology but first seeks to diminish Western power and demonstrate its own force, as in the attacks of September 11, 2001. To simplify matters, ISIS seeks to eliminate heretics from its geographical area, while al-Qaeda targets infidels.

Whenever my interviews lead me to a jihadist, I question him on his ambitions in the event the organization manages to achieve its goals and conquer the Middle East. I usually get the same story: “The Islamic State will wage war on the United States and force its people to submit to God’s will. Then we’ll abolish all borders, and the earth will be one Islamic State under sharia law.” By creating a territorial seat for its utopia, ISIS has succeeded where al-Qaeda has failed. While the latter has tediously built cells throughout the world, ISIS has waged war, implemented real policies, and grown an army of fanatics—officially in Syria and unofficially in Iraq. ISIS’s army first consisted of Sunnis hostile to the American invasion of Iraq; later thousands of foreign fighters swelled the ranks. Meanwhile, the terrorist organization has also refined its favorite weapon: digital propaganda. The image of Afghanis in caves doesn’t entice. Jihadism 2.0’s new communication strategy has hit the mark. The Islamic State has inundated YouTube with ultraviolent videos that stick in the minds of thousands of Westerners lobotomized by the group’s swiftness of action and execution of threats. Promises bind only those who listen to them, it is said. Sadly, that truism especially applies to these young jihadists. Desperate for attention, the majority leave for the front with the ultimate ambition of posting pictures online of themselves dressed as soldiers. There they are sure to be noticed and feel important, and they can also express their exploits over Facebook and Twitter. Andy Warhol’s 1968 pronouncement, “In the future, everyone will be world-famous for fifteen minutes,” has never been so apt.

I was born in the early eighties. Religion was already an issue for teens back then, but it didn’t motivate them to act the way it does today, even if some young men did become jihadists. These days, would-be jihadists aren’t drawn by easy money, guns, or drug dealing. Instead they dream about being respected and gaining recognition. They want to be “heroes.” Becoming the neighborhood big shot and hanging out over PlayStation is one thing; playing war and creating a state is quite another. Still, there’s more than one type of jihadist. Recent cases of young people moving to the Middle East have often involved solitary radicalization. I’m thinking of a young girl from Normandy who thought she’d found the answers to her existence, alone, on the Net. A few weeks later, the converted Christian girl left to join the ranks of Islamist fighters. I imagined my Toulousain avatar, Mélodie, to be an extremely sensitive girl; being dominated would give her life a sense of purpose. Like so many other young people—from throughout history and regardless of social milieu—she lived a life of desperation.

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