If you look at many countries around the world, you'll see that there's a whole combination of factors.
I live in London. It's a very multicultural city. We've just elected our first Muslim mayor. I live side by side with people from different backgrounds and I don't have a problem with that, but in many of these countries, if you think about it, what's happening is the other, the other person. They have more money, they have a bigger house. They have privilege, they have this, this, and this, and if I'm poor and I don't have a job and I don't have any prospects of a job, if I feel that I am marginalized in my own society, or whatever it might be, I am likely to take it out against the other.
If, as I go about that, I'm hearing that the other is maybe not to be trusted, maybe always corrupt or whatever—as I was talking about in the Pakistani educational system—If that is in me from childhood or if I'm in a society where the narrative I've grown up with is these people are evil or these people are this, that, and the other, then of course when I come to it with all of those factors and a man comes along and offers, in some cases I've heard about, $20 or $50 to join Boko Haram or join Islamic State or whatever, I have to say that tends to appeal to a particular type of person.
Those are the factors that feed into a community turning against another community.
So yes, there are all the social and economic factors, and politicians can play a part as well. Politicians are very good at using religion to whip up a particular position, saying that if you support me, you will do this to those people or whatever. I'm sorry to say that the church can and in the past in my country, back in the 1600s, has used the other, as in “We don't want the other. They're evil. They're wrong. We will get rid of them. We'll kill them.”
That's what's happening. It's a whole complex system of factors, I think.