By Deepa M. Ollapally
South Asia is domestic to a variety of extremist teams from the jihadists of Pakistan to the Tamil Tigers of Sri Lanka. within the well known brain, extremism and terrorism are normally associated with ethnic and spiritual elements. but the dominant background of South Asia is extraordinary for tolerance and co-existence, regardless of hugely plural societies. Deepa Ollapally examines extremist teams in Kashmir, Afghanistan, Northeast India, Pakistan, Bangladesh, and Sri Lanka to provide a clean viewpoint at the explanations of extremism. What bills for its upward push in societies no longer traditionally predisposed to extremism? What determines the winners and losers within the identification struggles in South Asia? What counsel the stability among extra reasonable as opposed to extremist results? The e-book argues that politics, inter-state and diplomacy usually play a extra very important function within the upward thrust of extremism in South Asia than spiritual id, poverty, and country repression.
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Extra info for The Politics of Extremism in South Asia
The earliest arrival of Islam into India was through Arab traders on the western coast, but they came to trade, not to settle, conquer or convert. In any case, Arab traders had already been journeying to this region for centuries as key middlemen in the spice trade, before being displaced by the Portuguese once Vasco da Gama landed in India in 1498. The more important entry point for Islam was through the north and northwest, beginning with the conquest of Sind by Arab armies in 712 A D . For several hundred years after that, various raids were conducted, mostly originating from Central Asia.
Conversely, the potential for ethno-religous movements to ﬂourish in this context is arguably strong. ’’ The accommodative historical impulses South Asia’s long historical trajectory prior to 1947 is notable for the lack of communal or religious conﬂict of any signiﬁcant scale or duration. It would be inaccurate and misleading to denigrate this legacy of co-existence through a cynical, revisionist, or self-serving interpretation. There is ample compelling historical evidence to demonstrate that those 6 For an extremely well articulated description of South Asia’s plurality, see Raju G.
During the late ﬁfteenth and early sixteenth centuries, Kabir, conventionally cited as the greatest of all Suﬁ poets, wrote poems that were accessible to all, seeking to reconcile Hinduism and Islam. Kabir, whose antecedents are not exactly known, is reputed to have been born a Hindu and raised by Muslim weavers. He rejected the idea of choosing between Hinduism and Islam and instead promoted the basic unity of all religions. He abjured the caste system, but accepted the Hindu notions of reincarnation and karma.
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