Social Welfare and Ethnic Warfare: Exploring the Impact of Education on Ethnic Violence

This article questions the popular assumption that education promotes peaceful ethnic relations and explores ways education potentially contributes to ethnic violence. It begins by describing mechanisms through which education can shape ethnic violence. Next, it provides a comparative–historical analysis of Assam, Cyprus, and Sri Lanka. The analysis offers evidence that education can promote ethnic violence by strengthening ethnic divisions and inter-communal disfavor, increasing frustration and aggression, intensifying competition, and providing mobilizational resources.     

Ethnic and Religious Hostilities in Early Modern Port Cities

An analysis of ethnic and religious conflict in early modern port cities, such as Amsterdam, Genoa, and several Islamic cities in the Ottoman Empire including Constantinople. The essay reflects on the connection between maritime trade and the freedom of conscience that promotes tolerance, civility, and a lessening of violence toward outsiders. It examines ethnocentrism, anti-Semitism, and the institution of slavery in early modern port cities, as well as milieux that fostered pluralism such as the Exchange, gambling dens, military units, and the harem. Most important, it explores the decisive role of merchant oligarchies, relatively open elites, in promoting tolerance.     

Anatomy of a Riot: The Social Imaginary,Single Women,and Religious Violence in Niger

This article asks us to rethink the models that have conventionally represented the coming of Islam to Africa: that of a pre-established entity, given from the outside, coherent, monadic, unity, like an already formed identity. Using Lacanian challenges to conventional notions of identity, this article contests the above version of Islam, viewing it as an incarnation of the imago: always there, always obeying the logic of a model of transmission into Africa as a reception from abroad. The conventional representation of its irruption into Africa has always involved the misrecognition of an identity as a pre-existent, already-whole form, wait ing to be born, presumably in complete unity. What this model ignores is that the language and form of what it came to recognize and name as Islam were already there, and that the Islam that formed its newlyconscious sense of self was grounded in the same act of misrecognition as characterizes the mirror stage, that is, the stage at which the subject comes to state: “This is who I am.” In order to rethink the identitarian model, this article evokes the figure of the dead father, the “McGuffin” on which turns the drama of Hampaté Ba’s Wangrin and Sembène Ousmane’s Faat Kine. In both works, the act of exhuming the father’s body takes on a degree of fantastical importance because it situates the struggle between two competing mirror stage tendencies: narcissism and aggression, tendencies around which all forms of subject-identity formation take place.     

Psychological Boundaries and Ethnic Conflict: How Identity Constrained Choice and Worked to Turn Ordinary People into Perpetrators of Ethnic Violence During the Lebanese Civil War

Why do ordinary people commit ethnic atrocities? To understand the psychology of ethnic violence we constructed a pilot project based on narrative interviews with five ordinary people who participated in acts of ethnic violence during the Lebanese Civil War. The interviews present striking evidence that identity constrains choice for all individuals, regardless of their particular ideological or socioeconomic demographic background. Our findings challenge both the rationalist approaches of realistic conflict theory and rational choice and the institutional claims of consociational democracy and suggest the tremendous power of identity and perceptions of self in relation to others to constrain political actions.     

The International Dimensions of Ethnic Conflict

Abstract

In recent years, the Abu Nidal Organization (ANO) has been politically marginalized. The current Gulf crisis may serve to reinvigorate the ANO as a significant actor in the Middle East. As an organization with its raison d'être rooted in violence, there is a paucity of literature concerning the ANO. It is, therefore, a useful exercise to collect and collate available information to construct a study of this organization.     

The Tribes that Bind: Yemen and the Paradox of Political Violence

Beset by multiple security challenges, not least the emergence of a powerful Al Qaeda franchise, Yemen appears the antithesis of the “Weberian” state model. But while these challenges are acute, they should be seen as part of a wider “political field,” dominated by powerful tribes and conditioned by patrimonial networks that have long framed the modes of political exchange between the center and periphery. This remains crucial to understanding the wider eddies of tribal politics in Yemen, and in turn, the limits of a purely military response by Washington as it seeks to confront Al Qaeda in the Arabian Peninsula.     

Religion and the State: The Singularity of the Jordanian Religious Experience

The history of the Islamic movement in Jordan displays glaring contrasts with its counterparts in other Islamic countries such as Egypt, pre-Revolutionary Iran, and Syria. In a marked departure from a history of violence that characterized the relationship between the state and the Islamic opposition in these countries, the Jordanian Muslim Brothers was not only a peaceful movement but also often defended the state against the challenges of radical ideologies. Following the democratization process launched by the late King Hussein, the Muslim Brothers participated in electoral politics. To adapt itself to the new pluralistic environment, the movement displayed a move toward secularization. This process was reflected in an organizational differentiation and the rationalization of religious discourse. This paper attempts to explain this remarkable phenomenon by first considering the effects of the structure, ideology, and cultural policies of the state and of the development of social classes on the Islamic movement. It then considers the way in which the legal framework and political pluralism in the 1990s contributed to the secularization of the movement.     

Religious Basis for Islamic Terrorism: The Quran and Its Interpretations

Extreme religious interpretations of the Quran and the movement of Islamic Revivalism influence the emergence and progression of violent Jihad in contemporary times. Islamic “terrorists” are able to legitimize their movement as an act of violent Jihad permitted by the Quran essentially because of religious sanctions that permit the use of violence as an act of defense and to preserve the will of God in Islamic communities. The Quran systematizes this use and relates it to other aspects of the Shariat through its discourse on revivalism. Based on the Quranic principle of ijtihad, terrorists emphasize the Quran's tenets on violence and revivalism in their religious interpretations and present it as a legitimate premise for the use of excessive aggression. According to ijtihad Muslims can interpret and determine the extent of their Islamic practices individually as long as these are directed toward ensuring the will of God in an Islamic community. Thus terrorists use ijtihad to emphasize Quranic clauses that sanction the use of violent Jihad as a method ordained by God to preserve the Shariat in an Islamic community. The manner in which terrorists use ijtihad to contextualize geopolitical factors as a cause for violent Jihad is determined by their extreme interpretations of the Quran. These interpretations also determine the extent of violence used in a Jihad for religious amelioration. The religious legitimacy of this violence prevails until the cause and course of violent Jihad correlates with the Quran's discourse on violence and revivalism. In contemporary times an extreme interpretation of the movement of Revivalism ¹ 1. Refers to the contemporary movement of Islamic Revivalism. that is inspired by “revivalism” also provides an organized premise for Islamic terrorism. When implemented, this causes variations within specific geopolitical conditions and in different Jihadi groups. However a common understanding of religious doctrines determines the extent of Revivalism in Islamic communities because this movement relies heavily on the Quranic discourse for its existence. Thus, the religious basis for Islamic terrorism is primarily found when extreme interpretations of the Quran's tenets on violence and revivalism are directed toward obtaining an equally radical version of Revivalism in specific geopolitical conditions. In this manner, extreme Quranic and Revivalist interpretations ensure the ideological persistence of Islamic terrorism as a religious effort to preserve the will of God in an Islamic community. The aim of this article is to show the manner in which religion can cause the emergence of Islamic violence as it is known today. The discourse on Islamic violence and counterterrorism needs to be urgently studied given the numerous instances of violent Jihad in contemporary times. Many writings on Islamic violence and statements released after an act of Islamic violence allude to the impact of religion on violent Jihad, but they rarely explore it or present a premise for its existence. This exploration will be conducted based on research of the author's on the Kashmir crisis and the insurgency in it. Thus, examples from insurgency in Kashmir will be used on occasion to illustratively develop this argument. In his book The Clash of Civilizations, Samuel Huntington states that a theory must be causal and simple. Using the words of Thomas Kuhn, he explains that “to be accepted as a paradigm [it] must seem better than its competitors but it need not, and in fact never does, explain all the facts with which it can be confronted.” ² 2. Samuel Huntington, Clash of Civilizations and the Remaking of the World Order (New Delhi: Penguin Books India, 1996), p. 30. Furthering such simplicity and exploration, will be the central effort of this discourse. The sources for this exploration will be mainly derived from theoretical and practical understandings of terrorism, Islamic religion and theology, and the movement of Islamic Revivalism. A comparison between Islam and other religions will not be presented when evaluating the impact of Islam on violent Jihad. It will essentially present religious premises for violent Jihad from a Muslim rather than non-Muslim or “Western” perspective; although it is accepted that parallels in the understanding of “violence” do exist in the Muslim and non-Muslim world. Non-Muslim perspectives on violence and terrorism are relevant and known to the author. However a perpetual emphasis on these factors or a failure to acknowledge them limits the scope of the study of Islamic terrorism itself. The aim will be to present an Islamic perspective on violent Jihad. Then, it is accepted that a complex interplay between religious understandings and geopolitical events influence the emergence of Islamic violence in contemporary times. Thereafter, it must be stated that extreme psychological and sociological factors intrinsic to the Jihadis influence the religious choices that cause violent Jihad. An analysis of these factors is outside the realm of this discourse, which remains political in its scope. Further, on occasion a lack of empirical data and non-circumstantial evidence is encountered to substantiate some contentions mentioned ahead. As it has been suggested previously ³ 3. Nancy C. Biggo, The Rationality of the Use of Terrorism by Secular and Religious Groups available at (http://www.dissertations.com), 2002. this is mainly because there is a dearth of such data and reliable evidence pertaining to religious terrorism. At certain points, it becomes difficult to validate external opinions mainly because of the right to individual interpretations vested by the Quran in all Muslims. The validity of these opinions is vested in the fact that they are taken from informed Muslims who practice moderate and radical interpretations of Islam. Any reader may be expected to believe that any kind of terrorism is unjustifiable. However, in order to address these movements effectively, they must be studied from all possible dimensions and especially from the cultural contexts from which they arise.     

The Varieties of Religious Reform: Public Intelligentsia in Iran

Religious intellectuals play a pivotal role in the transformation of the Islamic Republic of Iran from an uneasy mélange of theocracy and democracy to a liberal democratic state with a religious tinge. This article examines the provenance of reform religious intelligentsia (in contradistinction to the leading intellectuals of the reform) and its varieties. Religious intelligentsia are the carriers of the triple strands of reform thought (radical, muckraking, and political) among the engagé intelligentsia in Iran. This paper is a timely contribution and functions as a snapshot of the religious reform at the brink of the second landslide victory of President Khatami.