By Linell E. Cady, Sheldon W. Simon
An important new contribution to comparative and multidisciplinary scholarship at the alignment of faith and violence within the modern international, with a unique specialise in South and Southeast Asia. faith and clash in South and Southeast Asia exhibits how this region is the positioning of modern and rising democracies, a excessive measure of non secular pluralism, the biggest Muslim populations on this planet, and a number of other well-organized terrorist teams, making realizing of the dynamics of non secular clash and violence quite pressing. by way of bringing students from non secular reviews, political technology, sociology, anthropology and diplomacy into dialog with one another, this volume brings a lot wanted realization to the function of faith in fostering violence within the zone and addresses recommendations for its containment or solution. the lack of alternative literature at the intersection of faith, politics and violence in modern South and Southeast Asia makes the timing of this publication relatively suitable. This booklet will of significant curiosity to complex undergraduate and postgraduate scholars of Asian politics, protection stories and clash reviews.
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Extra info for Religion and Conflict in South and South-East Asia: Disrupting Violence (Asian Security Studies)
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C ADY AND S HE L DON W. ” (30) That Bush’s religious references were primarily coded rather than explicit points to the applicability of the model that contrasts Western and non-Western forms of political legitimacy, but their very presence at all points to its limitations. Scott Thomas, “Taking Religious and Cultural Pluralism Seriously,” in Religion in International Relations: The Return From Exile, ed. Fabio Peliot and Pavlow Hatzopoulos (New York: Palgrave Macmillan, 2003). David C. Rapoport, “The Fourth Wave: September 11 in the History of Terrorism,” Current History 100, no.
Aware of the hinterland minorities’ estrangement from their Muslim neighbors, the Dutch targeted the tribals for conversion when, late in their colonial rule, they finally allowed European missionaries access to the interior. In Malaya the British also 36 T HE S WOR D AGAI NS T T HE C RESCENT were never enthusiastic Christianizers, but they too allowed missionaries to operate among the non-Muslim peoples of Sabah and Sarawak (in what is today East Malaysia), creating ethno-religious divides that have persisted to this day.
In the final phase of the independence struggle, two rebellions broke out that were a harbinger of paramilitarist violence to come. First, in West Java, the Darul Islam (“abode of Islam”) movement took up arms demanding an Islamic state rather than republican government. And second, in east-central Java, communist rebels seized several towns and, in a club-footed attempt to spark a social revolution, slaughtered thousands of pious Muslims. 17 Even after the capture of the movement’s leader in 1962, his supporters maintained a loose network of Islamic schools and study circles (halaqa).