By Ruggero Scaturro | Giorgio Fruscione

Violent extremism and organized crime are closely linked in the Western Balkans, but remain under-researched. This study identifies 34 criminal groups that overlap with extremism: 24 violent far-right extremist groups and 10 violent religious extremist groups. Violent far-right extremism is a better documented phenomenon because of its links to nationalist politics and high-ranking government officials. Violent religious extremism gained momentum in the 2010s, rooted in the instability that followed the break-up of Yugoslavia. Groups within both factions are involved in illicit activities, posing a major security threat to the region. This study highlights their criminal connections and advocates for a unified approach to tackling violent extremism and organized crime.

Geneva, SWIT: The Global Initiative Against Transnational Organized Crime 2025. 45p.

By SAŠA ĐORĐEVIĆ

Over the past decade, thousands of euros in profit (both legal and illegal) have flowed into and been generated within the Western Balkans to fund violent extremism. While violent religious and far-right extremism share similarities, their financing methods differ in complexity. Cash remains the primary means of moving funds on both sides, aided by the region’s informal economy. Religious extremist groups tend to rely on simpler financial methods and are less dependent on illicit profits. In contrast, violent far-right groups use a mix of legal and illegal funding sources, employing more sophisticated financial strategies. This policy brief examines the financial foundations of violent extremism in the Western Balkans with the aim of strengthening institutional efforts to combat it.

Geneva, SWIT: Global Initiative Against Transnational Organized Crime , 2025. 32p.

By Noor Huda Ismail

The fall of Damascus to Syrian rebels has sparked a ripple effect in Southeast Asia, with figures like Indonesia’s Mas'ud Izzul Mujahid using apocalyptic prophecies to fuel extremism. However, the region's diverse Islamic practices, shaped by unique historical and socio-political contexts, show that a universal eschatological (end of the world) narrative does not resonate everywhere. Religious scholars can counter extremist ideologies and reclaim prophetic teachings for peace in Southeast Asia’s pluralistic society by offering inclusive interpretations of prophecy and addressing local grievances.

Singapore: S. Rajaratnam School of International Studies (RSIS), 2024. 4p.