RADICAL ISLAM & DEMOCRACY

INDIAN AND SOUTHEAST ASIAN

EXPERIENCES

CONFERENCE REPORT

Edited by
Maj Gen Dipankar Banerjee
D. Suba chandran
Sonali HURIA

Organized by
IPCS & KAS
RADICAL ISLAM & DEMOCRACY

Konrad-Adenauer-Stiftung (KAS)
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RADICAL ISLAM & DEMOCRACY

INTRODUCTION
between their religious groups.
Within a framework of a liberal and
Mr. Jorg Wolff secular democracy and its open and
tolerant society, India has been able
The idea of working on this subject
to deal astonishingly well with the
emanated three and a half years back
complex heterogeneity of its multi
when a delegation of the members of
ethnic, multi lingual and multi
the European Parliament visited
religious diversity. In this way, India
India on the invitation of the Konrad
presents itself as unity in diversity as
Adenauer Foundation. At a meeting,
a confluence of civilisations and
the then Foreign Minister of India
India is a country of living religions,
recommended the delegation to take
the most important being Hinduism
a closer look at the Indian model of
and Islam. They shape the society,
religious co-existence in order to find
their virtues, values, norms, identities
out what lessons might be drawn
and at the same time the part of the
with regard to the increasing Muslim
state ethics of the powers that be.
population in Europe.
The individual and the state alike are
enabled to choose the right way. To
To respond to this interesting choose the right path however is not
observation and in line with our always easy in our current times.
Foundation policies of fostering Religious doctrines tend to become
dialogues with the Muslim world, the instruments of conflicts or are
KAS commissioned a study to IPCS exploited in the interest of politics.
requesting what lessons might or
might not be drawn from the Indian
In the globalising world there are
experiences of integration its vast
many disturbing signs of frictions
Muslim minority. This study was
between religions, growing religious
completed very successfully in 2007
intolerance, religious fundamentalism
by a group of experts, including the
and religion based terrorism.
current Vice President of India, a
However, the true function of a
Muslim himself.
religion is to unite and not to divide.
Countries in South Asia, Southeast
Is there an Indian multi religious Asia and Europe, have much in
model? India is considered to be an common in terms of secular,
experiment of an overall peaceful pluralistic and democratic ideas and
confluence of civilisations and religious freedoms. Common
religions at a time when many challenges can be identified and
countries in Asia and beyond are regions can learn from each other.
plagued by internal conflicts, in the
national terrorism and disturbances
 RADICAL ISLAM & DEMOCRACY Page 4

Major Gen Dipankar Banerjee unfortunately was restricted mainly to

The Institute of Peace and Conflict Studies, Delhi. The result of this process was
supported by the KAS, carried out a study published as a monograph titled Radical
Radical Islam and International Terrorism Islam and International Terrorism: Indian
in 2006. The idea of this project emerged Democracy as a Moderating Influence.
with a statement that Ambassador Lalit
Mansingh had made to the US President.
The major findings of the study include the
He observed, at the global level, the
following. First, Indian democracy has
members of Al Qaeda are found from all
played a moderating factor, with its
Muslim majority and minority countries in
inclusiveness, tolerance, accommodation
the world but not from India. No Indian
and safeguarding minority rights through
Muslim had till recently been a member of
different constitutional provisions. Despite
what came to be defined as international
all its flaws, Indian democracy has provided
jihad. There had been terrorist activities led
a framework where grievances of the
by different sections of Indian population
minority communities are absorbed and
not restricted to religion alone because of
accommodated. Second, the nature of Islam
inherent grievances within the political and
as it emerged within India, from the initial
social structures in India and sometimes
years was very distinct. It has certain distinct
these have led to a violent expression of
characteristics, for example the influence of
these grievances. Yet the context of
Sufism. The nature of Islam in India
international terrorism had been lacking in
provides a certain tolerance and a certain
India.
capability of addressing nuances, difficulties
and dissonances in a more effective manner.
Initially, the Institute commissioned papers
from leading scholars who have worked on
Third, India over the centuries developed a
both in Islam and in secular democracy.
very composite culture. There is no one
These papers were discussed by a small
single culture that prevails over the whole of
group of experts, who formed the core
the nation. Each part of the nation, each
group that included the current Vice
section of the population has a different
President of India. This core group
perception of their culture and therefore
there is a great diversity of this cultural
experiences and this composite nature of
culture once again allows the expression of
Indian democracy has played a moderating factor, different views and includes many of the
with its inclusiveness, tolerance, accommodation aspirations and expectations of minorities
and others. The sense of majoritarianism is
and safeguarding minority rights through different substantially absent in the Indian perception
constitutional provisions. Despite all its flaws, and especially in the modern culture. Finally,
Indias foreign policy has also played a role
Indian democracy has provided a framework where in addressing the minority sentiments in
grievances of the minority communities are India. Wherever there have been
international oppressions in a sense against
absorbed and accommodated.
 INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 5

Secularism and democracy are pragmatic SESSION II

requirements for India. Democracy is the only way
of governance which offers a space for managing SECULAR AND
diversity. If India has to manage its multi ethnic, DEMOCRATIC
multi religious, multi lingual, multi cultural society, CONSTITUTION: ITS
secularism offers the only plausible solution to
handle minorities. SIGNIFICANCE IN A
HETEROGENEOUS
SOCIETY
certain sections of the people, India has
sided or attempted to side with what was
right and not necessarily with the great Ambassador Lalit Mansingh
powers. Besides, India has always had
While discussing the subject radical Islam
excellent relations towards the Muslim
and international terrorism, one should start
countries, right from independence. Non
with the truth that only few facts are known
alignment policy, pursued by India in the
and there are many hypothesis but few
1950s and 60s were a great asset. However,
conclusions. There is an explosion of anger
the study is also cautious. Towards the end,
amongst Muslims throughout the world and
it warns that things might change.
this was manifested in 9/11 and many more
events have taken place after that.

The question is: What is making the

Muslims angry? Attention on India came up
after 9/11, when the debate started in the
United States on 9/11 - why has it
happened, why do people hate them, what
is the Muslim mind. Thomas Friedman
made numerous visits to India and
concluded in the New York Times that
India was an amazing country with 150
million Muslims, but none of them involved
in international terrorism. The reasons,
according to him were that the Indian
Muslim community was the largest of
Muslims to be enjoying democracy; and
when the repressive regimes in other
countries do not allow Muslims to express
their grievances, they tend to go
 RADICAL ISLAM & DEMOCRACY Page 6

underground giving birth to the beginning Democracy is the only way of governance
of radical Islam. which offers a space for managing diversity.
If India has to manage its multi ethnic, multi
religious, multi lingual, multi cultural
However there should be a cautionary note.
society, secularism offers the only plausible
While India has 150 million Muslims and
solution to handle minorities. For instance,
they are not part of any international
the Sikhs in India constitute 20 million, half
terrorist movement, there are terrorist
of them perhaps are in Punjab and the rest
organisations in India in which Muslims are
outside for they are very enterprising people
involved. The fact that Indian Muslims have
and several of them abroad. If one has to
not joined an international terrorist
manage and incorporate the diversity of
movement does not give any guarantee that
Sikhism and the Sikhs in the Indian society,
they will not join it in the future.
it is necessary to have secularism as a
guiding principle.
Prof PR Chari
What is the role of a secular and democratic Third, Indian history is replete with contrary
Constitution and its significance in a impulses. There have been references to
heterogeneous society? Four hypothesis Buddhists being persecuted by Hindu rulers.
needs to be discussed. First, the roots of It is a historical truth that Buddhism
Indian Secularism are traceable to a long disappeared from the country of its birth
tradition of religious tolerance. India is the and the great Mahayana texts re-entered
birthplace of Hinduism, Buddhism, Jainism, India through Tibet. Hindus were
and Sikhism. Though Christianity came to persecuted by Muslim rulers. However,
India later, Christians today constitute about bigotry co existed with secular traditions. If
2 percent of the Indian population. Muslims there was an intolerant Aurangzeb, then
constitute 13 to 14 percent of the Indian there was also an enlightened Akbar.
population and are the largest minority and Aurangzebs own brother - Dara Shikoh
the second largest Muslim population in the was a Sufi and he consorted with Hindus
world. and was interested in Hindu philosophy.

Second, secularism and democracy are The British, it is well known, instigated
pragmatic requirements for India. communal Hindu Muslim riots. They
established community based electoral
constituencies, and encouraged what was
known as the pentangular cricket matches
where there were Hindus, Muslims, Parsis
Legal interpretations by the courts in India have and so on who formed different teams. The
objective was to divide communities even
been extremely expansive and they have not tried among themselves through the medium of
to interpret the words socialist and secular cricket. On the other hand, the British also
ensured strict application of the law against
narrowly. rioters and riotous situation. They were very
 INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 7

Dissent in a democracy must not only be tolerated have been extremely expansive and they
but should be encouraged. Democracy is the only have not tried to interpret these words
narrowly. Later rulings of the Supreme
way to manage the immense diversity of India. Court have ruled that the Preamble of
State and the governing elite must practice Indian Constitution encapsulates - the basic
structure of the Constitution. This means
secularism and impartiality must constantly be democracy and secularism among other
displayed. things mentioned in the Preamble are today
inalienable parts of the constitution and
they can be invoked to interpret all other
provisions of the Constitution including the
necessary for them to control law and order Fundamental Rights of the citizens and the
situation at the same time. Civil servants Directive Principles of State Policy.
were personally expected to observe secular
practices like inter dining, maintaining good
relations with community notables and take There are specific provisions in the Indian
part in festivals etc. Constitution which pertain to or embrace
secularism. Article 14, equality before law,
Article 15 and 16, no discrimination on
What are the provisions in the Indian grounds of religion, Article 19, freedom of
Constitution, addressing the concerns of speech and expression, assembly,
minority communities in India? The Indian association, movement, practice of any
Constitution, like any other constitution profession or occupation; Articles 25 to 28,
represents the basic law of the land. It freedom of conscience, free profession,
represents the hopes and aspirations of the practice and propagation of religion,
people and is the touchstone for maintaining institutions and managing
interpreting both - earlier and subsequent religious affairs, no compulsion to pay taxes
laws. It is a live document responding to for such institutions, no religious instruction
changes in the socio economic in state educational institutions. Article 44
circumstances and has been continuously which is a Directive Principle, state must
amended. endeavour to secure a uniform civil code for
all citizens. Article 51A which is not
Phrases of socialist and secular were generally noticed relates to the fundamental
later added by the 42nd Amendment in duties of the citizen. One of the
1976 which has a sad history. It was brought fundamental duties of the citizens is to
in after the emergency declared by Indira promote harmony transcending religious
Gandhi in June of 1975. The basic intention diversities.
was not to bring in really the addition of
socialist and secular, but to amend Article So, what is the essence of Indian
352 of the Constitution relating to Secularism? Dr Radhakrishnan arguing with
proclamation of emergency. the principle of Hindu Logic said that
Secularism does not reject an unseen
Legal interpretations by the courts in India spirit or the relevance of religion or
 RADICAL ISLAM & DEMOCRACY Page 8

exalt irreligion or make secularism a State and the governing elite must practice
positive religion or let the state assume secularism and impartiality must constantly
divine prerogatives. But what it approves be displayed.
is, religious impartiality or comprehension
and forbearance in national and
international life. This is the essence of Mohamed Imran Taib
Indian secularism, religious impartiality, The general sentiment of most of the
comprehension, forbearance in national and Muslims in Singapore is: It is not that there
international life. is need to secularise the state in order to be
modern, but one needs a secular state to be
better Muslims. How does the secular state
On democracy, the question that also needs
in Singapore functions and how does it
to be asked is: is democracy restricted only
respond to the religious politics, meaning
to the regular holding of elections? This is
the interaction between the different
where the defects arise. In India, there is no
religious groups? Muslims in Singapore
right of recall and therefore most legislators
constitute about 14.9 percent of the total
do not feel responsible towards the
population of 4 million of which 3.2 million
electorate once they are elected. Second,
are local born. Muslims are generally Sunni,
there is no internal democracy within the
practicing the Shafi school of thought.
political parties; they avoid holding
Historically, they are part of bigger Malay
organisational elections. Third, there is a
until freed from the British control in 1963
practice of dynastic succession in India,
and gaining independence in 1965.
which dilutes the principles of democracy.

What is the government policy towards

What conclusions be arrived at on the
religion in Singapore? The government has
practice of democracy and secularism in
always maintained a secular position while
India? Dissent therefore in a democracy
not denying a role for the religious groups
must not only be tolerated but should be
in offering public opinion, feed back and
encouraged. Democracy is the only way to
advice. For example on building a casino in
manage the immense diversity of India.
Singapore, the government asked the advice
of various religious groups as well as on
their position on maintaining article 377A
which is the law of the homosexuality in
Singapore. By secularism, the government
After independence, the Parliament of Singapore means a non-partisan approach, although
approved administration of the Muslim Law Act definitely not a non interventionist
approach towards managing the various
which covers limited autonomy for Muslims, religious communities in Singapore. Article
especially in matters relating to family, religious 15 of the Singapore Constitution
acknowledges religious freedom as a
laws for example divorce, marriage and inheritance fundamental liberty for all Singaporeans.
laws.
With regard to Muslims in Singapore, the
 INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 9

Despite this nuanced approach towards managing to keep the religious leaders in line because
religious politics in Singapore, the governments the Singapore Government understood that
religion can be used as a great rallying
hallmark of close scrutiny, interventionist sentiment whenever there are certain
surveillance and ultra sensitivity to internal security grievances in society.

consensus has not loosened.

How has the government of Singapore dealt
with religious diversity? Two phases can be
observed in governments approach on this
question. The early phase, particularly post
government practices what could be called
independence, under the leadership of Lee
limited legal pluralism. Partly this was a
Kuan Yew, the former Prime Minister, was
legacy of the British system carried forward
characterised by fear and control, where
from the ordinance of the Mohammaden
overt religious expressions were generally
law act. After independence, the Parliament
kept out of the public sphere. For example,
approved administration of Muslim Law
the use of loud speakers for Muslim azan
Act which covers limited autonomy for
was banned. Various mechanisms were
Muslims, especially in matters relating to
introduced and contacts between different
family, religious laws for example divorce,
religious groups were only kept to
marriage and inheritance laws. There is
ceremonies.
Shariah which administers the above; there
is also a Presidential Council for Minority
Right, which ensures that minority rights are Much of this over arching fear and feeling
not discriminated. The Council also plays a of vulnerability on the states part had to do
key role in appointing different religious with the historical baggage where religious
leaders to the Presidential Council for potential as a powerful rallying point
Religious Harmony. This Presidential causing public disturbances, riots and anti
Council for Religious Harmony advises the state movement. Also, especially in the
government on matters relating to 1970s and 80s, with the rise of global
maintenance of religious harmony in religious resurgence, particularly the rise of
Singapore. It also makes recommendations Christian Right and Neo conservatism
on restraining orders for any group or movement overseas, it had an impact on
individual that may incite or instigate or Singapore. Suddenly there was an increasing
encourage any enmity or feelings of enmity, number of people converting to this
hatred or ill will among the various religious charismatic, evangelical mega churches
communities in Singapore. movement and then promoting an
exclusivist and antagonistic views towards
other religions. Similarly, amongst the
More importantly, the Religious Harmony
Muslims, there was the emergence of the
Act, passed in 1985 is a clear commitment
Daulah movement in the 70s and 80s,
to secularism. The intent of this act was
which carries a certain fundamentalist
clear and three fold: first to keep the
ideology such as the establishment of the
religion and politics separate; second to
Islamic State and calls for the Islamisation
ensure moderation and toleration; and third
 RADICAL ISLAM & DEMOCRACY Page 10

of the society. The above factors have Despite this nuanced approach towards
created a reaction among the governments managing religious politics in Singapore, the
part in wanting to keep all the religious governments hallmark of close scrutiny,
groups separate and minimal contact interventionist surveillance and ultra
between each other. sensitivity to internal security consensus has
not loosened. In fact one can argue, that
post 9/11, this surveillance is more
However, post-September 11, there is a
pronounced.
major shift in governments approach
towards interactions between different
religious groups in the public sphere. The What are the Muslims reactions within this
government today is more willing to discuss framework of a secular state? Firstly,
difficult issues publicly and adopt more accepting secularism as the basis of
consultative approach with various religious nationhood in Singapore is a non issue for
groups as well as promoting healthy all Muslims. This is because Muslims are a
engagement between the different religious minority and have accepted the reality from
groups. For example, the inter-racial independence from Malaysia in 1965. Those
confidence circle in 2002 at the grass root Muslims who remained in Singapore have
level, and the unveiling of the declaration of accepted the reality that they have to live in
religious harmony in 2003, in which the civil a non majority secular state governed by a
society groups pledge their allegiance to dominant Chinese group.
maintain Singapore as a secular state. The
setting of inter religious harmony circle
encourages different religious leaders to Secondly, most Singaporeans have seen how
come together and dialogue. The the system has worked to their advantage.
Community Engagement Programme in In other words, it is wrong to assume that
2006 released grants for any civil society being a minority; Muslims do not have the
group to conduct inter faith dialogue in bargaining power in a secular state. In fact,
public sphere. Singapore government has been
accommodative; for example, the booming
halal food sector in Singapore, because the
government wants to give Muslims more
choices in having food.

There is a third category - a small insignificant It is also interesting to note that that the
assets of the Muslims in Singapore, through
minority which completely rejects secularism and the development of the Waqf institution,
wants to establish and not accept specifically the numbers in billions annually. This has been
used to administer various aspects of
current social order. They have organised Muslim life successfully and the Muslims in
themselves under Jamia Islamia and want to Singapore have also seen the governments
willingness to climb down on anti Muslim
establish some kind of an Islamic state. elements in society. So this has given
confidence among the Muslims in Singapore
 INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 11

We have to stop questioning the compatibility of some kind of an Islamic state. The
Islam and democracy. The real question is not governments approach to the above groups
is interesting. For those who reject
whether Islam is compatible with democracy, but secularism in total, particularly the Jamia
what kind of democracy will serve better for the Islamia, it is clear that the government just
use the instruments of law to detain them
prosperity and welfare of the people? and to just keep them out of public. At the
same time, the government use the second
group in a sense of buying them over to
counsel the JI detainees and making them
work with the state in enfranchising them
further in Singapore.

that the secular state works for them.

Democracy is a separate issue that requires a
separate treatment because the problems of
However, there is a small, but significant democracy is not a problem of religious
minority who accept secularism partially. politics or other issues including the
They harbour a utopian view of Islam that it loosening of some of the states over
is the be end and solution to all problems. bearing presence on all aspects of the
Two conclusions can be made about this society, generating more space for civil
group. Firstly they are leaders, who in the society groups and not using State
early 70s and 80s, were swept by the rising instruments to curtain or decimate political
tide of Islamic resurgence movement which opponents etc. With regard to the States
carries the fundamentalist ideas. Secondly, treatment of minority Muslims in Singapore,
their anti secularism attitude and stance it has been largely fair and well.
could be termed as textual fundamentalism;
they just merely repeat clichs and slogans
about Islam being an alternative to Dr.Yudi Latif
secularism. The real side of them is that
they still want to participate in secular We have to stop questioning the
system; many of them are working with the compatibility of Islam and democracy.
government in various matters particularly Countries, which have a big Muslim
in counselling terrorists under the Jamati population, have been practicing some form
Islamia detainees and these people are also of democracy, for example, Indonesia,
working with the government in promoting Malaysia, Bangladesh, India and Turkey. It
inter religious dialogues. is a historical fact that Islam is compatible
with democracy. The real question is not
There is a third category - a small whether Islam is compatible with
insignificant minority which completely democracy, but what kind of democracy will
rejects secularism who wants to establish serve better for the prosperity and welfare
and not accept specifically the current social of the people? I think someone may still be
order. They have organised themselves in doubt about the authenticity of Muslim
under Jamia Islamia and want to establish professing democracy if it is related to the
 RADICAL ISLAM & DEMOCRACY Page 12

position of Muslim minority like in India democracy should be applied in the modern
and may be in Singapore. May be they Indonesia. He said that if Muslim
profess democracy because of the pragmatic understand and are determined to uphold
consideration. Democracy benefits the Islamic teaching, they should live as true
minority; Indonesian case is important in democrat and true socialist. Second,
showing that even in the majority position, Sukarno the first Indonesian President, also
Muslim population can be fitted with the used to underline that for Islam to be true,
culture of democracy. Islam nation state stood as guardians of all.
He said Islam is Rahamatullah, that nation
state stood as guardians of all. Mohammed
Islam has been continuously inter linked,
Atta also underlined the quality of
integrated in the development of religion
democracy and how Indonesia could
and politics of Indonesia. In the time when
develop a social people and he believed that
a corporate life, a la western Europeans did
Islamic ethics, Islamic values was quite
not exist in Indonesia, the religious
comfortable with the value of egalitarianism,
community provided the sole agents in
the value of liberty and equality and
responding to the challenges of colonialism.
fraternity of the democracy. Finally,
So the magnitude of the religious
Mohammed Nasir, leader of the Islamic
community was strong; simultaneously,
Party, said Islam is democratic and anti
thanks to the introduction of western type
anarchy and mob, anti absolutism, anti
of colonial education, most of the
authoritarianism and totalitarianism. It is
Indonesian elite began to expose the
interesting that Mohammed Nasir also
western culture of democracy. The idea of
strongly opposed the so called Daru Islam
foundation of Indonesia, Islam in one space
movement using violence as a means to
is based on Tauheed which oblige human
establish the so-called Islamic State in
beings to pursue human solidarity. The
Indonesia.
doctrine of Tauheed imply that the equality
of human being before God, as a
consequence there is equality among human The Indonesian Constitution of 1945
beings. defines the panchashila the five principles of
Indonesia. The first principle is the belief in
one god; surely this is a compromise
The belief that democracy should be
arrangement for those who struggled for the
implemented in Indonesia reverts back to
nation state in the early independence of
the 1930s when Cokroaminoto, the grand
Indonesia and for those who struggled for
leader of Islamic Union, stated that
the secular state of Indonesia. The
synthesis is giving the Muslims a
compensation by emphasizing the first
During the Suharto regime - from 1966 until 1998, principle of Indonesian philosophy.
democracy was completely devastated in Indonesia.
It was during this phase that Nurcholish Madjid Islam was strong in appealing to the masses
but thankfully, the powerful existence of the
emerged as an outstanding scholar of Islam. intelligentsia in the early independence of
 INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 13

The issue is not really whether secularism and become a symbol of brinkmanship between
Islam, democracy and Islam are compatible or not. forces. Because of the political pragmatism,
sometimes the government begins to play
Rather it is the connection between religion and games with the radical elements of the
politics in the age of globalisation. society in such a way that the government is
not the guardian of the constitution.

Second, democratic institutions are still

weak and need further development. So the
Indonesia helped in making Islam not as the transformation from the authoritarian to the
basis of state. Thus Indonesia assumed a post authoritarian state in Indonesia is the
moderate position. Indonesia is not secular transformation from the state of
state but also not religious state, not Islamic authoritarianism to the state of authority. In
state. Indonesia still believes in the value of the state of weak authority there is a room
religions as the ethical basis of the state, for anarchy and fundamentalism.
meaning there is no such clear separation
between religion and state. Because the first
principle of state is the belief in god. To conclude, the drawback of Indonesian
democracy is the weak state. When the state
is weak there is room to manoeuvre for the
During the Suharto regime - from 1966 identity politics and radical groups to
until 1998, democracy was completely express themselves in the public sphere.
devastated. It was during this phase History saw the function of intelligentsia in
Nurcholish Madjid emerged as an bringing the value of harmony, value of
outstanding scholar of Islam. He distanced tolerance and value of inter culture dialogue.
himself from the old Muslim politicians Cross culture fertilization is important in
who struggled for Islamic party or Islamic making the diversity of Indonesia can
state. He began to promote the doctrine of remain under the value of harmony and
Islam. The concern is Islamic values rather tolerance.
than Islamic party emphasising the value of
public stability rather than Islamic political
party. Adil Mehdi
One can compare the principles of
constitution theoretically but what is
In the contemporary Indonesia, if one tries
important is how the constitution applies to
to explain through Robert Dahl, democracy
unique social, political, historical,
include elected government, frequent and
demographic situations. In some places,
fair election, freedom of expression and free
Muslims are in minority and in other places
access to information. All the above have
as in the case of Indonesia, they are in
been found in Indonesia however, the
majority. Comparing the constitutions then
challenge of implementation of democracy
will be like comparing chalk and cheese.
is a reflection of various problems. First, the
government is the guardian of constitution
and moderating force - has increasingly While the principles of Indian Constitution
 RADICAL ISLAM & DEMOCRACY Page 14

are similar to those in Europe and North reflect in their political preferences all over
America, the important question that needs the world and not only among the Muslims.
to be raised is: how come there is a problem A survey conducted in India among Hindus
of radical Islam there? Each country, even highlighted that 30 percent of them told,
within the country, demographical they had become more religious. It is a
distribution of population has a unique position of people; may be they feel they are
situation when it comes to radical Islam or losing in process of globalisation and in
terrorism. While suggesting that Indian desperation supplanted religion. Thus, it is a
Constitution is modern and secular and reaction challenging the existing notions of
guarantees rights of people, which is also secularism and democracy.
seen in other constitutions around the
world, one has to be careful.
Another survey conducted by Pew Institute
Global Attitudes survey concluded that at
Muslims in Singapore is a unique case the global level, the majority support
because of its successful attempt at social secularism as a system but the intensity of
engineering; its attempt to mix the three - this support is declining. This is a challenge.
Chinese, Indian and Muslims populations No system can be presented as a model a
together in schools and in neighbourhoods. secular system to all Muslims. Muslims in
Therefore, it acts on different principles, so different countries are experiencing
the constitution there although is secular, different secularisms or different range of
also come with a carefully controlled social secularisms.
engineering.

Why are the Muslims angry? It is a political

Dr. Canan Atilgan emotion, and an expression of feeling
Growing radicalism is linked to increasing desperate. The UNSC is very fast in issuing
injustice and changing perceptions under resolutions for Iraq, but very slow when it
the conditions of globalisation. The issue is comes to the Palestinian question or other
not really whether secularism and Islam, problems which concern the Muslim or the
democracy and Islam are compatible or not. Muslim world. They are also angry because
Rather it is the connection between religion in their perception the Islamic religious
and politics in the age of globalisation. identity is being eroded by globalisation
which in their perception is nothing but
western dominated modernisation.
There is a growing power of faith in
peoples lives; as a consequence, it also
The War on Terror has given the
impression that Islam is under attack
around the world. The conflict in
Radicalism, understood as response of powerless Afghanistan, Iraq and Palestine is seen as a
part of this attack against the Muslims at the
people, questioning the dominant order, underlines global level. The Muslims are concerned as
that it cannot be eliminated soon. their sense of belonging to a global Muslim
community may be higher than for a
 INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 15

Islamic Radicalism does not take place in a political Lalit Mansingh

and social vacuum. Hence, structural factors need What is imperative today is to find out why
Muslims are angry. They are angry, but is
to be looked into. Issues such as western this anger related to the causes of anger and
imperialism and Hindutva terrorism should also be two, is this anger helping their cause. Today,
contextualized. the Muslim anger is resulting in more
Muslims being killed by Muslims than non
Muslims. So what is this anger doing to
Muslims? It is hurting themselves, because
strong countries can look after their
Christian to a global Christian community. interests.
So there might be a stronger feeling of
solidarity.
There cannot be another 9/11 in the United
States. So what is happening is Muslims are
Organised Islamism is representing an killing Muslims every day in Iraq and
alternative political discourse which is Afghanistan. And Shias and Sunnis are
national but at the same time global killing each other. This is the situation today
promising the people what cultural or within the Islamic world. What is the
political liberation from the so called rationale behind this kind of expression of
western hegemony, promising them a social anger? Is it possible to find a model in
justice in the world and to the relief of which this anger can be channelised so that
humiliation. This Islamist movement to an Muslims can better their position?
extent has captured the populace.

DISCUSSION
Now to the other major question who
There are political and structural
speaks for the Muslims? There have been
factors behind the sense of helplessness
secular movements, some reformist, and
which is then often translated into very
some fundamentalist. There is a parallel
violent reactions. Islamic Radicalism do not
struggle, which is also a result of
take place in a political and social vacuum,
globalisation.
hence these structural factors need to be
looked into. Issues such as western
The solution for Islamic radicalism can not imperialism and Hindutva terrorism should
be promoting a different version of Islam or also be contextualized while answering the
a special version of Islam which would be above question.
compatible with some defined values of that
specific national identity. Radicalism
The Indian Constitution may say
understood as response of powerless
many consist many good aspects in theory
people, questioning the dominant order
but in actual practice the situation is entirely
underlines that it can not be eliminated
different. From a Muslim perspective, while
soon.
talking about the lofty principles of the
Indian Constitution, one should bring the
 RADICAL ISLAM & DEMOCRACY Page 16

empirical reality into discussions. India. And phrase the same question which
the western democracy is facing, they are
also spawning terrorism. It is paradoxical,
Why the United Nations and
that these structural deficits of Indian
Security Council are not so prompt as far as
democracy and secularism as compared with
the Palestinians problems are concerned,
the western model which enables Indian
their rights are concerned, why they are not
democracy and secularism to make
working against the persecution of the
adjustments with popular sentiments of
Palestinians? To answer this question, one
social groups in a way.
should understand the conflict between the
superpower and the most democratic
countries within Islamic societies. Second, There is no incompatibility or
when the West talks about democracy, why contradiction between Islam and democracy
are not they giving lessons of democracy to but the question is incompatibility between
the sheikhdoms and the kingdoms within radical Islam and democracy. Radical
Islamic societies? Islamists say they do not believe that
democracy is Islamic. The mainstream
notion of democracy has two important
When there is a Naxal problem it is
problems - holding of elections and the
identified due to of economic disparities;
people who will exercise power will come
however, whenever there is a problem in
through the verdict of the ballot box. There
Kashmir or Punjab, they are called as Sikh
is no contradiction between Islam and this
militancy and Muslim terrorism. This should
form of democracy.
not be the approach.

However the question arise when it

The structural deficit of Indian
comes to governing; the society has to be
democracy and secularism could be shared
governed by the rule of law. Law will be
by many others which is what led Galbraith
made by the people who have got the
to call Indian democracy as a functional
majoritys vote, where the contradiction
anarchy. There are undoubtedly numerous
arises. It is not the question of who rules, it
loopholes. If, theoretically, one is to plug all
is whether the rules made by the
the loopholes one would at best replicate a
democratically elected people are in a
western liberal democratic model as apart
contradiction or conflict with some higher
from a post colonial democratic model of
rules.

The secular character of the Indian

The fundamental question to be raised is: what are Constitution is not a gift or a consequence
of independence struggle. It is over
the processes and how, over the last 50 years, have centuries of co existence between different
the Muslims of India come to accept secularism as communities in India. Starting much before
the Arab and Muslim invasion from the
a working principle, as a principle of peaceful co- Northwest started, the communities lived
existence with other groups? together. The Indian history did not impose
 INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 17

Indias democracy is unique in the sense that it is a administrative institutions actually make the
democracy of dialogue. Many may consider vote difference. Maybe India and Indonesia can
work on these institutions and
bank politics as essentially bad. But perhaps, it decentralizations.
provides space for caste, communal and regional
groups to work within the system. There is an obsession of linking
radical Islam or Islamism with 9/11, as if
the world didnt exist before 9/11. Worlds
encounter with Muslim anger, radical Islam
and Islamism dates much back. Second, it is
any version of the secularism on its masses terribly wrong to say that all Muslims are
and therefore all social groups have been terrorists or to attach this tag of radical
free to interpret secularism in a manner that Islam to any and every Muslim. But at the
it suits. same time, one has to recognize that there is
a problem over here. So, when ULFA kills
people or when Maoists kill people they are
Therefore, the fundamental doing it from an ideation perspective, they
question to be raised is: what are the think it is right to do this because they
processes and how over the last 50 years, believe in a particular ideology. So, when
the Muslims of India have come to accept Islamists give vent to their anger that is also
secularism as a working principle, as a ideology to them. It just so happens is that
principle of peaceful co-existence with the their ideology is linked to their
other groups? What are these processes? interpretation of Islam. So, one cannot de-
link Islam from their practice of terror.
In Indonesia, there are two
processes - the Jamaa Islamia and the The biggest difference between the
Lashkar Jehad process. There is no problem Indian Constitution and other liberal
with the Jamaa Islamia; the state can handle constitutions of the West is Indian
that. Community can handle. However the constitution is extremely elastic. There have
problem is with the Lashkar Jehad been abuses; but the Indian society, its
phenomenon which vitiates the entire institutions and even the constitution
Indonesian society. responded positively to these abuses.

Radical violence in different Indias democracy is also unique in

provinces highlights the lack of institutional the sense, it is a democracy of dialogue.
performances. Military was selling guns in Many may consider vote bank politics as
Malepu and other provinces and the same essentially bad. Perhaps, it gives the space
goes for the police. The institutions need to for the caste, communal and regional
be strengthened in these regions. groups to work within the system. Perhaps,
Traditional institutions in Indonesia is its a strength and need not necessarily be
equally strong, diverse and plural, as in the seen in a negative way.
case if India, but the state, political and
 RADICAL ISLAM & DEMOCRACY Page 18

Undoubtedly, Muslims are angry. SESSION III

So are many social groups at the global
level. What is important in answering this
questions, how do these angry groups
SAFEGUARDING
respond? Whether that response is
acceptable to the rest of humanity? One has
MINORITY RIGHTS:
every right to be angry; however, it does not JUDICIARY & THE
give anyone a right to respond in a
particular fashion causing colossal human RULE OF LAW
and material damages.
Dhirendra Singh
There is anger - not only amongst
the Muslims but also amongst people who The monograph prepared by IPCS and
are concerned about international politics KAF is just the beginning of a dialogue
about what is happening around. However, which is sure to become richer as we
the political institution, legal processes do progress. We now come to the question of
not come into the picture immediately. safeguarding minority rights through the
Social and cultural aspect is extremely process of the institutional mechanism of
significant and cannot be constructed over a the judiciary and the rule of law. The Indian
short span of time. Diversity of values Constitution which has been characterized
constitute oneself and give a sense of as a social document has provisions which
belonging. relate to fundamental rights and directive
principles which go beyond many of these
concepts of individual rights and transform
them into what is best and good for society
at large. But there has to be some
institutional mechanism which would
ensure that the state performs its tasks well
and that society moves in the right direction
and the institutional mechanism that we
devise for ourselves is to hand over this
guardianship to the higher judiciary.

The participants will include eminent Indians who One of the major exercises undertaken
have deliberated on these issues and ten other during the making of the constitution was
on minority rights, which were regarded as
distinguished guests from Southeast Asia. Initial important because of a diverse, multi-
remarks will be made by Indian presenters about cultural Indian society. In fact, the
constituent assembly had an advisory
the Indian case, followed by a detailed discussion. committee, chaired by Sardar Vallabhai
Patel, which looked at both fundamental
rights and rights of minorities. These rights,
 INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 19

It is the absence of any possibility of a rights; we have to be extremely cautious

permanent minority and majority in India, across about India because whatever
generalizations one may draw with regard to
time and space that has been among the several India, the contrary is also true. We have
reasons why democracy and secularism have produced the largest number of billionaires
and resolved our food security, yet 25 per
survived in India. cent of our population goes to bed hungry.
While most of the apex level judgements
have generally conformed to the
requirements of a secular state, the concept
whether concerned with religion, education, of the secular state itself remains as
culture, language, script, etcetera, have all ambivalent as the concept of minorities.
been provided for in the constitution. This However, at a very basic level, a secular
session will evaluate the role of the judiciary state can be said to be characterized by
in upholding minority rights and how the moderation, accommodation and tolerance
processes of the rule of law have looked at of diversities.
these provisions.
The concept of minorities however, remains
Prof. Ashwini Ray completely ambiguous. The Supreme Court,
in one of its judgements, has spoken of
minorities as they have been defined by the
I agree with the basic proposition of the International Court of Justice and that is,
IPCS-KAF monograph and that is an that a minority is one whose members differ
analysis of the Supreme Court judgments from the rest of the population on three
since independence, which indicate that the counts race, language and religion. In the
judicial system has upheld the constitutional Kerala Education Bill of 1957, Chief Justice
vision of a secular India. Ours was a secular S.R. Das defined a minority as less than 50
state with a secular constitution; but this per cent of the population, based on three
secularism and democracy, modelled along criteria linguistic, religious and cultural.
the European liberal democratic tradition The Best Bakery case, and the Bilkis and
had its own nuances. While it was structured Shah Bano cases, are all instances in which
to be a post-colonial democracy where broadly, this version of a secular state has
institutions of governance would be based been underscored and underwritten at the
on liberal democratic ideals, they did not highest level.
function the same way as in their place of
origin. This was due to the fact that
historically, we were different from them We do however, have our democratic
and therefore, required a different set of deficits. In the fourteen general elections so
democratic and secular institutions. far, for instance, we have never been able to
elect a representative majority with
representatives with popular votes. What we
While the constitution and many of the have had instead, are governments by
constitutional judgments, particularly at the majority of seats, not majority of electoral
apex level, have provided for minority
 RADICAL ISLAM & DEMOCRACY Page 20

votes. An electoral system based on the encompassing all individuals, since in India,
parliamentary Westminster model, applied minority and majority vary and differ across
in a multi-party system, has created these time and space, due to the multitude
deficits; yet the basic components of ascriptive identities each one of us has. The
democracy - periodic elections (howsoever fact that at particular points of time and in
inadequate), freedom of speech, certain circumstances, everyone is a
independence of the judiciary, citizens potential minority, and potential majority,
rights, and relatively free and fair elections, has enabled Indian democracy to avoid the
have all been part of Indian democracy. pitfall of the structural problems of
democracy, which is that majority rule often
degenerates into majoritarian rule. In India,
On the issue of enforcing minority rights, this has provided space for political
Articles 28 and 29 come into play because in negotiations for democratic decision-
the Indian political context, minorities mean making, rather than adhering to the strict
religious minorities. However, in todays principles of liberal democracy, based on
democratic politics, the situation is far more the rights of the individual.
complex. In the midst of the Babri Masjid
episode, VP Singh unleashed the Mandal
Commission and the whole politics shifted While the state in the Nehruvian era,
from a Hindu-Muslim polarization to caste remained equidistant from most religions; in
polarization among the Hindus. Indian Mrs. Gandhis time, this version of
politics can be manipulated in various secularism underwent a transformation, and
directions, in which case it becomes crucial the state became equally close to all
to understand the concept of minorities to religions, evidenced by the subsidy given to
understand the Indian democratic polity. the Haj pilgrims, provisions made for
Allahabads Kumbh Mela, among others.
Also, at the time that Islamic radicalism was
It is the absence of any possibility of a becoming a globally important factor;
permanent minority and majority in India, Indian politics conjunctionally, faced the
across time and space that has been among problem of coalition politics, weak
the several reasons why democracy and governments, political parties breaking
secularism have survived in India. In the down and all political parties based on one
Indian situation, it is not always possible to or the other of Indias many ascriptive
enforce the fundamental aspect of identities of religion whether the TDP,
democracy of a minimum set of rights Ganaparishad Assam, the Bahujan Samaj
party (caste- based), Lalu Yadavs caste-
based RJD, and the Shiv Sena caste and
In the case of India, its dysfunctionality and weak language based.

institutions leave enough scope to politically

Therefore, one cannot either underscore or
negotiate situations, depending on not only what overstate the exceptionalism and uniqueness
the law states, but also the cultural sensitivities of of Indian democracy or the independence
of the Indian judiciary; these remain
people.
 INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 21

The ethnic conflict in Mindanao has been seen by which institutionally they may not always be
many outside Philippines as a conflict between inclined to.

Christians and Muslims. However, the conflict is

It is therefore, imperative that a reform of
not so much a Christian-Muslim conflict, as it is a the system be undertaken. Our criminal
conflict of nations versus the state. procedure code, police code, civil service
code are all products of the colonial rule
and attempts to change these, havent
accomplished much. If anything, weve only
witnessed a degeneration of these
institutions. Therefore, there is no way we
can avoid reforms if the fundamental rights
suspect. In fact, in many cases, the judiciary of the citizens have to be protected.
has been submissive to the executive when
the executive was strong. Beyond a point, a
Dr. Amina Rasul
triumphalist portrayal of the judiciary or our
democracy can become an exaggerated
version of reality. In the case of India, its When the law that has already been written
dysfunctionality and weak institutions leave violates peoples rights, it becomes a major
enough scope for political negotiations of issue for those of us who question what the
various conflicting situations without state is doing in the name of state security.
necessarily the fine prints of a liberal Therefore, theoretically, the rule of law is
democratic structure. It makes it possible to crucial to upholding minority rights. States
politically negotiate situations depending on must ensure that authority is exercised not
not only what the law states, but also the to marginalize minorities, but empower
cultural sensitivities of people. them by respecting their rights. In the
Philippines, the most well-known case of
minority rights violations relates to the
On the question of what lessons might the Muslim tribes or the Bangsamoro.
Indian experience have to offer to others;
the research group should compare two or
three variables, for instance, western, There are several ethnic minority groups in
eastern, and perhaps Southeast Asian liberal the Philippines, with at least thirteen of
democratic structures, which could possibly these being predominantly Muslim, with
provide policy options. My attempt has scores of other indigenous people who are
been only to guard against stereotypical Animeese, Roman Catholic etc. The ethnic
temptations to generalize. There are two or conflict in Mindanao has been seen by many
three important perceptions which have outside Philippines as a conflict between
now gained political currency in the country: Christians and Muslims. However, the
(a) democratic institutions are in a state of conflict is not so much a Christian-Muslim
decay and civil society therefore, must step conflict, as it is a conflict of nations versus
in and new social movements emerge to the state.
compel public institutions to do things
 RADICAL ISLAM & DEMOCRACY Page 22

To understand what is going on in the Islamic sultanates and this has been the
minority communities of Muslim Mindanao, basis of the fight of the two liberation
we must go 600 years back and look at the fronts the Moro National Liberation
autonomous sovereign Muslim states that Front (MNLF) of Misuari and the Moro
were in the Philippines before the Spaniards Islamic Liberation Front (MILF) of Salamat
came. If the Spaniards had not come in Hashim. Sovereignty therefore, is the
1521, we, alongside Malaysia, Brunei and major reason for the conflict between the
Indonesia would be Muslim dominant. Moro nations and the state. Assuming that
Unfortunately, the entry of the Spaniards the Moro nations are now part of the
changed the situation in the Philippines. Philippines, we have gone from being a
With the encroachment of the Spanish sovereign nation to being politically
colonizers, they were able to capture most dominated through what is known as
of what is now known as Philippines and in inferiorization being treated as second
places where the Muslim tribes had a class citizens in our own homeland.
stronghold (in Mindanao and the Mindanao
communities), the Spaniards could not gain
entry. Subsequently, the Spaniards The acute hopelessness that we feel under
formalized treaties with the Muslim the present majority government is the
sovereign states, or Islamic sultanates. This reason why the Moro National Liberation
was carried forward by the Americans when Front (MNLF) of Misuari and the Moro
they colonized the Philippines islands. The Islamic Liberation Front of the late Salamat
fact that they entered into treaties and Hashim have been able to mobilize the
agreements with the Sultanates, proves the support of many Muslim clans and recruited
present contention of Muslim communities thousands of young Muslims to join in the
that they were sovereign states to begin war against the Philippines state. The
with, independent of the Philippines. MNLF, during the time of Marcos, was the
only liberation front that organized the
Muslims to fight against the state. With the
When the Americans came and decided to knowledge that they could no longer gain
grant independence to the Philippines, it independence; under Misuari, they
included all of these autonomous sovereign concluded two peace agreements, with their
sight firmly set on the ultimate goal of
autonomy.

The acute hopelessness that we feel under the Before Marcos enforced the martial law in
present majority government is the reason why the the 1970s, Muslim provinces like my
province of Sulu had better access to
Moro National Liberation Front (MNLF) of electricity than for instance the province of
Misuari and the Moro Islamic Liberation Front of the current President Macapagal Arroyo; yet
since those in Sulu were a minority, they
have been able to mobilize the support of many were subjected to neglect by the
Muslim clans and thousands of young Muslims to government. The reason Sulu had better
access to electricity and water as compared
join in the war against the Philippines state.
 INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 23

India provides for the maximum constitutional processes are being facilitated by the
guarantees for safeguarding minority rights. A Malaysians, who have done a very good job
in ensuring that the ceasefire agreements
feature unique to the Indian Constitution is that of hold.
the personal law.
Autonomy and independence, even though
at the heart of our struggle, seems almost
impossible to achieve. Therefore, the option
that is now being investigated is federalism.
to other provinces was that it was the There is a feeling that there must be a
number one exporter of sea weeds and loosening of control by the central
abaca or hemp, had international trading government.
relations with Sabbah and sometimes also
with Singapore. Therefore, we were
prosperous and it did not matter that we The reason why there is no effective
were a minority because we relied on our autonomy in Muslim Mindanao is because
own resources. Martial law altered all that. the central government, although it has
The state started bombarding the Muslim granted political autonomy, continues to
provinces and used the military to govern control what is now known as the
our communities. With the bombardment autonomous region of Muslim Mindanao.
of our provinces in cities, three things For instance, the mayors, governors and
happened the loss of physical other elected government leaders of Muslim
infrastructure, capital flight, and brain drain. Mindanao are required to go to Manila to
We are yet to recover from the devastating the palace every month to try and get their
effect of these three factors. Therefore, it is budget releases, even though this is
not surprising that the situation in Muslim supposed to be given automatically. This
Mindanao has deteriorated over the last few has corrupted the governance processes in
decades. the autonomous region. What is happening
now is that in order to be able to get your
share of the budget, you will do whatever
Having realized that the 1996 peace the palace wants, and if the palace wants
agreement has been a failure, the MILF is you to provide the votes so that its
now trying to negotiate a peace agreement candidates win, since you are in an area of
with the government. Misuari who had been conflict with very little transparency, this is
jailed by the government is now free on bail. easy to do. Many of the political leaders
It is a matter of great wonder that a person therefore, think that if we move towards a
who had been charged with rebellion and federalist option, the states of the
has been held captive since 2001 without Bangsamoro are unlikely to either be able to
bail, has suddenly been released after seven become a federal state or leverage its
years. The timing of his release is peculiar powers to have greater control over its
because it has coincided with the period resources and consequently greater control
when MILF negotiations with the over its autonomy. These are some of the
government are in serious trouble. The debates and concerns currently being
GRP, the Government and the MILF peace
 RADICAL ISLAM & DEMOCRACY Page 24

discussed with regard to the protection of and secular state. In fact, way back in 1928,
the ethnic communities and minority rights Motilal Nehru brought out the first minority
in Philippines. report, in which he spoke of the need for
the protection of minorities. Again, in 1945,
Sir Teg Bahadur Saprus report on
Dr Qamar Agha
minorities talked of establishing a Minority
Commission at that time. Besides this there
While Prof. Rays presentation dealt with were several statements issued by the
the history of the democratic movement in Congress party and other national leaders, at
India, the civil rights movement and also the a time when the movement for Pakistan was
democracy deficit in the country; Dr. gaining momentum. The promises made by
Rasuls paper gave us an excellent first hand national leaders regarding minority rights
account of the conflict between the Moros during this period were very significant and
and the Philippines state. But I would like to one of the important reasons why a large
add a little on the minorities in India. Our number of Muslims did not migrate to
country provides for the maximum Pakistan. The Indian constitution recognizes
constitutional guarantees for safeguarding the multi-ethnic, multi-religious, and multi-
minority rights. A feature, unique to the lingual character of the country and
Indian Constitution is that of the personal provides safeguards and protection of the
law. We have an Islamic law which one rights of minorities.
wouldnt find even in the Islamic world,
governed by only one set of Islamic laws.
Despite this however, there continue to
The other minorities living in these
remain problems. One of these is lack of
countries are facing problems on this count.
political will to ensure the protection of
minority rights. The other major problem
The debate on the issue of minority rights we face today is the rise of Islamic or
started during the national movement itself religious fundamentalism not only in India,
when Gandhi and Nehru and the other but in the entire region. Other problems
leaders of the Indian National Congress commonly faced by minorities include
decided to establish India as a democratic unemployment and other economic
problems. Despite this, one can safely
conclude that the overall situation in India is
much better than in many other countries.
An important issue that has largely been neglected
and needs attention is the safeguarding of the DISCUSSION

aspirations, rights and beliefs of minorities within a

An important issue that has largely
minority, for instance, the Nirankaris within the been neglected and needs attention is the
Sikh community. safeguarding of the aspirations, rights and
beliefs of minorities within a minority, for
instance, the Nirankaris within the Sikh
community and the Ahmedias, among
 INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 25

Indian history is replete with instances where blatantly wrong, there seems no way of
factors other than religion have served in a divisive fixing accountability. Not only is this
frustrating for the people, but they also
manner. The creation of the Bangladesh Republic begin to believe that this is in fact how
in 1971 is a quintessential example of this. things normally work. This also negates the
good that may be happening within the
system and largely leads to often heard
generalizations such as, theres blatant
violation of laws (especially with regard to
the police), the bureaucracy is inefficient,
several others. The state, at least in India, is
etcetera. Therefore, it is vital that there be
so sensitive to the feelings of minority
far greater transparency within the system.
communities that it is unlikely to give much
consideration to minorities within a
minority and instead, go along with the The very idea of a secular state is
wishes of the majority within that minority how to restrict the transformation of the
community. culture of the majority into the political
culture. In Indonesia for instance, there are
several public holidays for every religion.
It seems that we are overdoing the
We have public holidays for Christians,
protection of minorities in our country.
Hindus, Buddhists and also for the Chinese
Today, everybody is only talking about
minority. What is the policy of Indian state
minorities; especially as the elections draw
in this regard? Indonesia is in a peculiar
nearer. As for minorities within a minority; I
situation. So far, the state has had no
am not too sure whether the state can go
problems with regard to its religious
down to such sub-levels. Secondly, it can be
minorities. In terms of inter-religious
nobodys case that we do not need reforms
relations, the Indonesian state does not
in our system, especially in the police.
discriminate against the Christians or
Having said that however, it is important to
Hindus or Buddhists. In Indonesia the
remember that reforms cannot be imposed,
problem the state faces is in dealing with the
but have to evolve over time. Lastly, Id like
splinter groups within the Islamic
to suggest to our colleagues from Southeast
community differences between the
Asia that their countries must not follow the
mainstream and splinter groups like the
Indian judicial model, which unfortunately
Ahmedias.
seems to have become very arrogant and
interfering in the last few years.
A minority does not always mean
religious minority. The problem with this
While it is important that minority
rather narrow perception of who is a
rights be guaranteed and protected, it is just
minority is that we tend to think only about
as important for minority communities to
religious minorities and particularly only the
believe and be convinced that their rights
Muslims, and this is problematic. Minorities
are in fact being protected. A major
may be a majority in many parts of the
drawback of our system has been a lack of
country. For example, while Muslims are a
accountability, that is, when things go
 RADICAL ISLAM & DEMOCRACY Page 26

minority in India, they are a majority in minority. In a particular context in India, at

Kashmir; likewise, Sikhs may be a minority a particular point in time, religion may
in India, but they are a majority in Punjab; become the major dividing line. However, it
and Christians are a majority in Mizoram, may not be the dominant identity or fault
Nagaland, and Meghalaya. The same is also line at all times in Indias electoral
true of linguistic minorities. Therefore, we democratic politics. Indian history is replete
need a much broader understanding of who with instances where factors other than
a minority may be. religion have served in a divisive manner.
The creation of the Bangladesh Republic in
1971 is a quintessential example of this,
Irrespective of the problems with
wherein the Bengalis fought against the
the Indian judiciary, no one can deny the
Punjabis, leading to the formation of the
phenomenal role played by the Supreme
theocratic state in Indias neighbourhood. It
Court and the National Human Rights
is difficult to identify one single identity as
Commission, in cases related to the Gujarat
minority and majority in the Indian context.
pogrom, which helped repose the faith of
Therefore, it is vital that Indian citizens, in
the minorities in the Indian judicial system.
whichever part of the country they may live,
must have a set of inviolable rights,
If we are concerned that minorities irrespective of their ascriptive identities.
within minorities may be discriminated
against or persecuted; we must ensure
Today we face a whole range of
justice and better overall treatment of
complex problems which are unlikely to be
minorities to ensure better treatment of
effectively resolved from the standpoint of a
minorities within minorities. This can be
liberal democratic model of the west. The
seen in the case of Akalis in Punjab, whose
system therefore, needs immediate reforms
political empowerment has led to a decline
because it is becoming increasingly
in the discrimination against the Nirankaris
unworkable. There is no reason why for
in Punjab.
instance, the 1857 Police Act, meant to fight
the Sepoy Mutiny, should continue into the
An important issue is identifying a present day. But it is also important that the
initiative for reform must come from within
various communities and additionally, must
be politically negotiated.
Even though normatively, there is a need for a
uniform civil code; as long as the perception exists While Hindu laws have been
reformed, Muslim laws have not been
among large sections of minorities that such a touched. The state must intervene to take
code will be another imposition of majoritarian charge of society and serve the best interests
of the largest number of people. To that
values and beliefs, it would do us well to be extent, a common civil code serves the best
cautious on this count. interests of the largest number of people.
 INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 27

It is vital for any democratic society to have an a political system that could safeguard our
active civil society, free media, and the liberty to rights while still keeping us within the state.
And since independence has more or less
express freely. been ruled out (since it will not be allowed
for by the present system), the next feasible
alternative for us is federalism. Recently, the
Senate passed a resolution (which has the
support of 16 out of 24 Senators), calling
Governments, particularly when
for a national government by 2010 during
they require various forms of coalitional
the national elections to convert the
support in a coalition situation, will be faced
Congress into a constituent assembly, to
with situations that will require them to do
facilitate a shift towards federalism. This is
things which are not in strict conformity
going to be a huge debate in the Philippines
with liberal democratic concerns. This
and the Muslim minority communities and
however, is still more acceptable than
other indigenous people must be given the
leading minority communities to believe
opportunity to participate in the debate so
that they are being victimized and push
that we can ensure that our rights are
them into directions which unfortunately
protected. The fear that we have is that the
other liberal states have done, by such
majority, which rules the congress, should
things as banning the use of the turban, the
not tinker with our constitution to deny us
hijab etc. Even though normatively, there is
whatever small opportunities and rights that
a need for a uniform civil code; as long as
have been granted to us by the present
the perception exists among large sections
constitution.
of minorities that such a code will be
another imposition of majoritarian values
and beliefs, it would do us well to be
cautious on this count.

In the Philippines, the system

stopped working when martial law
destroyed the states political structures.
How can minority groups expect any
rationality from the present political system
if it does not work even for the majority?
The New Peoples Army, which is the
armed group of the Communists, is fighting
the same bitter fight against the state as we
are. They are not fighting for Muslim
minorities, but peasants, who are by and
large, the majority among all the different
class structures in the country. We in the
Muslim communities are looking at this
dysfunctional state system and saying that
there has got to be something better for us
 RADICAL ISLAM & DEMOCRACY Page 28

SESSION IV society, free media, and the liberty to

express freely. The first presentation will
PLURALISM, address these issues and help us understand
if there are downsides or lessons to be
EQUALITY, CIVIL learnt from India, not only for Malaysia, but
other Southeastern states as well.
SOCIETY AND THE
MEDIA Dr. Yogendra Sikand

It would be pertinent to offer a reading and

Thomas Knirsch critique of the IPCS-KAF report. The
report is disappointing as it is replete with
factual errors, and seems tendentious and
An article in the New Strait Times, one of
one-sided. I say this on the basis of more
the mainstream media organs in Malaysia,
than two decades of working on and writing
closely linked, if not part of UMNO the
about and doing field work among Muslims
ruling party, recently carried a report about
across India.
how the Prime Ministers Office in Malaysia
had banned certain books on Islam, which
included one of our publications on Islam There are many other reasons for being
and pluralism. Despite attempts to find out disappointed with the report. Firstly, the
reasons for the ban, we did not receive any issue of radical Islam has been presented
reply. In addition, and quite surprisingly, without examining the phenomenon in its
there was hardly any media reaction to this wider social and political setting.
blatant infringement of the right to freedom Consequently, it is made to appear as if
of expression. While the media and civil radicalism is inherent to Islam and Muslims,
society should have spearheaded a and therefore, the Indian Muslims (who
movement against this, there was a they report quite correctly stresses are not
deafening silence. It is vital for any involved in such things) are an exception to
democratic society to have an active civil what is presumed to be an otherwise general
rule. This assertion however, is not merited
by the facts of the case. Secondly, there is
no mention in the report of western
In terms of almost all social, economic and imperialism - military, economic, political
and cultural; Americas imperialistic
educational parameters, the Indian Muslims in offensives in many Muslim countries; Israeli
general are one of the most vulnerable and occupation and brutalities; or in our own
country the menacing rise of an
marginalized communities in the country, large aggressively anti-Muslim Hindutva lobby as
sections of which face various forms of well as the phenomenon of state terrorism.
discrimination by the wider society as well as
The phenomenon of Muslim radicalism
elements within the state apparatus itself.
 INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 29

The Muslim-owned media, limited as it is and connivance with or at the instigation of top
mainly in Urdu, has been increasingly ghettoized political leaders, police officers and
bureaucrats from 1947 down to today.
and for its part makes little or no effort to reach There are thousands of families of these
out to others. hapless people who have received no justice
at all and culprits behind these massacres
have gone unpunished, some of them even
having been rewarded by the state with
senior posts etc. What we must ask in this
must be seen at least in part, although of context is what the judiciary has done to
course not entirely so, as a response to these address this. These are several of the issues
and other similar forms of oppression. the report does not address.
However, unfortunately, the report takes no
notice of these factors, as if these were also
not forms of terrorism and as if only The reports claim that Indias foreign policy
violence engaged in by Muslims can be has been allegedly pro-Muslim and pro-
termed as terrorism. The report makes a Arab is misplaced, especially given todays
wonderful case of a very well functioning context, with Indias admission to American
Indian democracy simply because the hegemony and its close links with Israel.
Constitution of India provides equal rights There are other glaring factual errors in the
to all, we have a National Minorities report as well. The reports claim that the
Commission, some civil society groups have Indian Deobandis were heavily influenced
protested when Muslims have been by Saudi Wahabis is erroneous, since
slaughtered in anti-Muslim pogroms and Wahabism and Deobandism are quite
because there are Muslims in Bollywood different and in many respects mutually
and in the Indian cricket team. The actual opposed to each other. Deoband is
situation however, is vastly different and far described in the report as intolerant, but
more complicated than that. there is no mention of the fact that
numerous Deobandi Ulema were in the
forefront of the Indian freedom struggle,
The fact, as has also been so forcefully issuing fatwas for boycotting the British well
admitted by the government-appointed before the Congress did; that they
Sachar Committee, is that in terms of championed the cause of a united India and
almost all social, economic and educational Hindu-Muslim relations and fiercely
parameters, the Indian Muslims in general opposed the demands for partitioning India
are one of the most vulnerable and even when people like Gandhi had finally
marginalized communities in the country, relented and agreed to the proposal. Equally
large sections of which face various forms erroneous is a statement in the report that
of discrimination by the wider society as Darseem Islami syllabus in the madarasas is
well as elements within the state apparatus a set of Sufi and polemical sectarian texts,
itself. There are literally tens of thousands penned by Ahmed Raza Khan Barelvi.
of perfectly innocent and hapless Muslims,
who have been slaughtered in cold blood by
mobsters, by Hindutva groups often in On the question of Muslims, civil society
 RADICAL ISLAM & DEMOCRACY Page 30

and pluralism, a few brief comments are in extremely limited. There are some inter-
order. Firstly, in large sections of the so- religious dialogue groups in India, but their
called Indian media (almost entirely owned work is very limited, mostly run by Christian
and controlled by so-called upper class missionaries or foreign-funded Catholic
Hindus) and in the dominant western groups and their focus is more on the level
media, Muslims are talked about only in the of theological exchange and discussion, and
context of some negative or sensational it has not really emerged as a mass
event or story, real or imaginary. movement that takes up social, economic,
Additionally, there are very few Muslims, as educational, political issues.
indeed other marginalized communities in
India such as the dalits and the adivasis,
who are part of the dominant, mainstream Some of these civil society groups as well as
Indian media. Muslim organisations have bold non-Muslim media persons and a few
few if any links with this section of the such judges have rendered valuable service
media and often, their efforts to put across in highlighting the brutal violence unleashed
their views to this section of the media are on Muslims and have even demanded that
deliberately ignored. The Muslim-owned the state take necessary action. While this is
media, limited as it is and mainly in Urdu, laudable, one needs to recognize that such
has been increasingly ghettoized and for its efforts on the part of these civil society
part makes little or no effort to reach out to groups are often met with stiff opposition
others. from Hindutva forces, from some elements
within the state apparatus, as well as the
general apathy and indifference from the
The same situation prevails in the Muslim state. Additionally, the various commissions
publishing industry where issues related to that the state has appointed over the years
religious identity, religion and communal on the problems of the Muslims, have been
controversies dominate the Muslim media, consigned to oblivion and the same seems
whereas issues such as social, economic, to be happening with the Sachar
educational issues of the community are Commission report, with the state
quite marginalised in the Muslim media consistently refusing to act on its
itself. Only a few non-Muslim civil society recommendations.
groups have taken up issues specific to
Muslims and the number of non-Muslim or
secular NGOs working with Muslims is also As for pluralism, I agree with the report that
there are in some senses more democratic
spaces in India than in many Muslim
countries. However, this does not take away
Democracy and pluralism in India are not finished from the fact that Indias Muslims, in
different parts of the country, suffer from
products and that too unblemished. Rather, they multiple forms of discrimination from the
are projects and processes that are still in the wider society, from the state apparatus itself.
infancy, faced with innumerable challenges and It is undoubtedly important to recognize the
positives of the Indian experiment with
threats. democracy, but one must also recognize
 INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 31

The conflict has severely damaged social relations have emanated from the country on the
between the Thai Muslims and the Thai Buddhists question of developing a more pluralistic
and equitable civil society, respectful of
who have been living as neighbours for centuries in cultural and religious differences.
southern Thailand.
Thailand is a religiously pluralistic country
with a Buddhist majority of 94 per cent,
about 5 per cent Muslims, and roughly 1 per
that the dark side of the picture sometimes cent of Christians and other religious
overwhelms the positives, at least as far as minorities. Despite a Buddhist majority, the
the experience of marginalised communities Thai constitution does not declare
such as Muslims, dalits and adivasis are Buddhism as the official religion of the
concerned. state. It is a constitutional monarchy, a
secular Buddhist polity with a semi-
democratic political system. Thai Muslims,
Democracy and pluralism in India are not, having lived within this democratic
contrary to what the report seems to environment, possess a moderate outlook
suggest, finished products and that too towards religion and society and also favour
almost unbelievably unblemished. Rather, friendly relations with other traditions and
they are projects and processes that are still cultures. While Thai Muslims so far, have
in the infancy, faced with innumerable followed a moderate form of Islam, the
challenges and threats. There are struggles War on Terror has led to a growth of anti-
involving numerous contradictions and western sentiment in Thailand.
even violence physical, symbolic, and
structural facing tremendous opposition
from ruling elite at home and hegemonic In the 1960s as many as 30000 southern
powers abroad. Thailand Muslims live in Saudi Arabia and
several others pursued Islamic education in
neighbouring countries, as well as in
Dr Jaran Maluleem Pakistan, India, and the Middle East.
Southern Thai Muslims have traditionally
This presentation will throw light on the travelled to Malaysia and Indonesia to study
problems in the southern part of Thailand and preachers from these countries have
and the experience of Muslims in a country taught in Southern Thailand. Additionally,
where a majority are Buddhists. On the we have something known as Darwa the
question of the media in Thailand, we found influences brought by Muslims studying
that with regard to Thailands Muslim abroad in the form of writings of modern
community, it has tended to focus on Muslim thinkers such as Sayyed Qutub,
Southern Thailand and the violence that was Mohammed Iqbal, Abul Alam Moudidi and
propagated by a small group of Muslims in even from Iran Ali Shariyati, Mohammed
the area. However, there has been far less Asad and Hassan Al Turabi.
representation of the majority views of
Muslims in the south and the protests that The escalation of the conflict in Southern
 RADICAL ISLAM & DEMOCRACY Page 32

Thailand, particularly in Sinchan during as Thai Muslims. While recognizing

2004 has brought Muslims throughout themselves as Malay, they see no
Thailand closer. Additionally, the contradiction in their identity as a Muslim
government, on its part, has started to and Thai citizen.
facilitate travel arrangements for Thai
pilgrims to the annual Haj in Saudi Arabia,
granted official holidays in the south for the The Muslims in southern Thailand present a
celebration of Islamic festivals, and has unique case and the ongoing conflict would
supported the Central Islamic Committee of therefore, demonstrate the need for a better
Thailand and Council on Muslim Affairs in understanding of how the Malay-Muslims
managing Muslim affairs at the national perceive their identity in ethnic and religious
level. Thailand also allows for the terms. Malay-Muslims place strong
application of Muslim personal law and emphasis on the ethnic influence on their
Islamic law is applied in High Courts. Thai religious identity. Ethnicity is the defining
Muslims, in other provinces of the country, characteristic of the groups identity which
apply the Muslim personal law either sets it apart from the others. The
privately or through their provincial Islamic combination of ethnicity and religion
community. however, tends to result in an explosive
conflict in the political arena for which, at
least at present, there seem to be no viable
However, there is a crisis in the South, solutions. The conflict has severely damaged
despite the overall good social relations social relations between the Thai Muslims
between Buddhists and Muslims throughout and the Thai Buddhists who have been
the rest of the country. In the South, the living as neighbours for centuries in
ongoing unrest has been marked by southern Thailand. Muslims and Buddhists
mistrust, suspicion and tension on both have experienced great losses in the killings
sides. The state does not place restrictions that continued unabated and which have
on Muslim religious practice or cultural targeted even Buddhist monks and Muslims
activities. The Thai Muslims residing in the Imams. At present, Muslim-Buddhist
upper south, central north, and north relations in that area are at the lowest, with
eastern part of Thailand identify themselves both communities living with feelings of
distrust and alienation.

Thai Muslims throughout the rest of the

While a majority of Muslims throughout the country view the conflict in the south as the
country agree that the Thai state offers enough outcome of the unique history relating to
the ethnic Malay-Muslim community. Those
religious freedom for the practice of Islam; a who live in the regions outside the south
resolution of the issue requires more effective sympathize with the suffering of the
southerners, but do not view the conflict as
political measures geared towards recognizing the jihad or religiously-justified. According to
cultural diversity within the country. them, the situation in the south does not
fulfil the pre-condition for jihad according
 INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 33

The narrow portrayal of Islam is a manifestation Panyarachun, a former prime minister,

of an elitist view of the incompatibility of Islamic provided some hope.

values with the ideas of pluralism, equality,

The conflict in the South is a political issue
freedom and democracy. which needs a political solution. While a
majority of Muslims throughout the country
agree that the Thai state offers enough
religious freedom for the practice of Islam;
a resolution of the issue requires more
to the Quran and Islamic law. The conflict effective political measures geared towards
in the south and escalation of violence in recognizing the cultural diversity within the
the Muslim south in 2004, has perplexed the country. An effort must also be made to
government and analysts alike. No group implement the recommendations made by
has come forward to claim responsibility for the National Reconciliation Committee.
the attacks and no specific demands have While Thai Muslims have co-existed with
been made. Militant international Islamic Thai Buddhists for centuries, this
separatists, mishandling of the situation by relationship has been put to test several
security forces, criminality, and economic times. The problem in southern Thailand is
backwardness are being seen as factors a result of decades of economic neglect, lack
responsible for the crisis. In the eyes of the of employment opportunities for the local
Muslims however, the key factor Muslims in both public and private sector
responsible for the present problem has and cultural insensitivity of the bureaucracy.
been their governments resolve to employ A just solution will require greater effort to
harsh security measures to end the violence. recognize, respond to and deliver on the
The attack on 4 January 2004 was followed demands of the local Malay-Muslim
by the introduction of martial law and population, which in turn, will contribute to
reports of the disappearance of Muslim bringing in peace and stability into Thailand.
leaders.
A government commission found that
Dr Colin Duerkop
killing at the historic mosque in 2004 had
involved the disproportionate use of force.
Such incidents contradict the former To secure the peaceful co-existence of
conciliatory military doctrine that was used people of all faiths in India, Southeast Asia
successfully against the communists in and elsewhere in the world, Muslims and
1920s and 1980s, and have shaken Muslim non-Muslims must be united under a
trust in the government, strengthened common civic framework for society, based
sympathy for militant sentiment, and on the values of pluralism, freedom, and
entrenched a vicious circle of violence. The equality. It appears that efforts towards
challenge for the government and Muslims these goals are increasingly being met with
alike, is to break this circle. The many obstacles, which threaten to sideline
establishment in March 2005 of a 48- moderate Muslims, while the views and
member National Reconciliation actions of radical Muslims receive
Commission, headed by Anand worldwide attention and result in a one-
 RADICAL ISLAM & DEMOCRACY Page 34

sided portrayal of Islam, which in turn, the international level that confront
creates a distorted image of the religion and Muslims across the globe. However, as we
what it stands for. It has the potential to have learnt also from the Indian example, it
divide Muslims and non-Muslims at the is best if these efforts are based on a solid
international level just as it can rip through democratic foundation.
the societal fabric of our increasingly
heterogeneous societies in our respective
countries. Also, the narrow portrayal of In this context, the initiatives undertaken by
Islam helps to manifest an elitist view of the KAFs regional office in Singapore become
incompatibility of Islamic values with the important. We have embarked on a project
ideas of pluralism, equality, freedom and to engage with the Muslim world, through
democracy. This sort of criticism of Islam in dialogue, seeking to strengthen the voice of
the western world, has ironically, further the forward-looking or reform-oriented
alienated Muslims from the western values Muslims in Southeast Asia. Our aim is to
of democracy and liberalism. bring together the efforts of enlightened
Muslims across Southeast Asia in the format
of a sustainable regional network. In doing
The example of Indias large Muslim so, we do not aim to impose our ideas or
population shows that Islam and democracy values on our partners. Instead, we aim to
can indeed be happily reconciled with each provide support to their initiatives to enable
other. The example of Thailand at the same them to constructively engage with the
time, shows that although there exists a Muslim communities and the clergy in the
positive situation vis--vis the state and the region on the issues of democratic rights
Thai Muslim population, a lot has to be and freedom. All our partners in this
done to convince the Muslims that in emerging network have agreed on a set of
Thailand and other parts of Asia that their core values which form the basis of future
religion is not under threat from democratic cooperation, including a commitment to
processes. There are undoubtedly, pluralism, religious freedom, democracy and
fundamental issues that enlightened to the rule of law.
Muslims and non-Muslims need to tackle
jointly, to destroy the breeding ground for
extremist ideas. We have heard about the The Indian example has shown that an
economic disparities and discrimination, independent judiciary that protects the
political inequality, and also other issues at rights of the majority and of the minorities
is an important tool in securing the
harmonious co-existence of different
religious groups in a democratic state. The
In Gujarat, when the minority Muslim community same goes for a free, responsible and
professional press that reflects the plurality
was affected, the judiciary stepped in and played a of views in a society.
very proactive role. But in the case of the Kashmiri
Pandits who are a minority in J&K, the judiciary Kanchan Gupta
has remained stunningly silent.
 INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 35

Organisations that claim to speak on behalf of all That is the reality and it cannot be changed.
the Muslims of India and which are typically It just so happens that the overwhelming
majority of the country happens to be
dominated by the Ulema, have been reluctant to Hindu. If you look at the way the Indian
take up issues related to Muslim women and the media deals with the concept of Islam and
democracy, youd find a very narrow focus
so-called lower caste Muslims. on this and perhaps also a very limited
interest in it. The reason for this seems to
be that partly the newspapers are not
interested in it and partly because the reader
I dont think the judiciary is a blind witness, is also not interested.
at least not in India. In fact, it is at times,
needlessly proactive, which has its own
If you invite a Muslim to write for your
consequences. One also has to be mindful
paper, it invariably turns out to be a washer
of the fact that the definition of minority
mans list of grievances. It was pointed out
and majority is relative and keeps changing.
that social, economic and community issues
In Gujarat, when the minority Muslim
are not taken up by the media. I
community was affected, the judiciary
continuously invite people from AMU to
stepped in and played a very proactive role.
write and they never offer to write on any of
But in the case of the Kashmiri Pandits who
these issues. They invariably insist on
are a minority in J&K, the judiciary has
writing mostly about the denial of human
remained stunningly silent. In the case of
rights etc. If one expects the media to
J&K, the Supreme Court has refused to
engage Muslims on constructive issues, it
intervene, arguing that the states problems
would have to be a two-way process.
have to be dealt with administratively. This
perceived imbalance, in the way the judiciary
deals with this issue, can create its own Lastly, policies should not be
backlash. It must be remembered that compartmentalized. There has been much
grievances are harboured not only by the talk about the Sachar committee report on
minority Muslim community in India, but Muslim discrimination. That means you are
also by the majority Hindu community. quantifying poverty, discrimination, and
The question should not be which of the marginalization in terms of who is a Muslim
two terms political Islam or radical and who is a Hindu. If you take the statistics
Islam should be used, or the question of given in the Sachar Committee Report and
western imperialism or American foreign if you were to compare it with general
policy. It does not quite work that way statistics, you would find that in terms of
because the concept of political Islam as we absolute poverty, more Hindus are worse
understand it now, pre-dates any American off than Muslims in absolute terms because
intervention in Iraq or 9/11. numerically, Hindus are much more than
Muslims. So if you were to take Below
Poverty Line (BPL) families, more Hindu
On the question of the media it is very families exist below the poverty line than
flippant to say that most mainstream Muslim families. Therefore, one cannot
newspapers in India are owned by Hindus.
 RADICAL ISLAM & DEMOCRACY Page 36

compartmentalize policies to cater to the conspiracy.

Muslim families alone or set aside funds for
development for Muslims alone.
Islam stands for pluralism and the
best possible embodiment of that is the
It is time we got down to defining the Medina which was basically initiated, crafted
ideational motivation behind political Islam, and effectively implemented by the Prophet
what rides it and then address those issues after the Chin Madina. As far as democracy
rather than just look at it in a very general and Islam are concerned, there is no
manner in terms of Muslim issues. contradiction or conflict between the two.

DISCUSSION The word jihad must be used far

more cautiously. As for Bollywood, we
certainly dont accept the argument that its
An important point brought up
films are Indian and represent the
during the discussions has been that of
composite culture of India. Also particularly
minorities within minorities. So issues such
unfortunate are the remarks made by the
as those related to Muslim women or the
discussant that Muslim grievances are a
so-called lower castes within the Muslim
washer mans list of problems.
community can be addressed when we
begin to think in these terms. Organisations
that claim to speak on behalf of all the In Philippines, we recognize that
Muslims of India and which are typically we need to influence several audiences. One
dominated by the Ulema, have been are the policy makers, but equally if not
reluctant to take up issues related to Muslim more important, is the Muslim community.
women and the so-called lower caste But the problem is that they are not easily
Muslims (who are actually the numerical accessible. There is very little link between
majority). When one talks about democracy, Muslim minorities and programme-
one also has to talk about the rights of these developers, private sector people and policy
people. Very often when you talk about the makers. We need to build a bridge between
rights of minorities within minorities or the Muslims and those who have the power
minorities within the Muslim minority, to influence their lives. With Moro Times,
efforts to raise their concerns and voices are for instance, we were aware that we needed
denounced by the Muslim leadership as a to bring out the truth behind what was
happening in the Muslim community, but at
the same time, we were mindful of the fact
that we ought to do so without making the
majority fearful of Muslims. Therefore, one
While there is an increasing realization that Muslim of the initiatives that this forum can
civil society and Muslim media are important, the undertake is to find ways of strengthening
the bridging mechanism by Muslims within
support that goes into developing the capacities of the media and Muslims in civil society.
both, is not very strong. While there is an increasing realization that
Muslim civil society and Muslim media are
 INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 37

Any nation-state is predicated on the powerful idea This is not an empirical study. It was meant
of nationalism, which is imbued with a certain initially to be a detailed research effort. We
proceeded along those lines initially and
degree of suppression of diversity. commissioned three papers, one by a
distinguished Islam scholar, one by left wing
Hindu scholar and another by a senior
Muslim practitioner and the papers did not
come up to our requirements at all. Then we
important, the support that goes into
changed the modalities and decided that the
developing the capacities of both, is not
issue that we were discussing was limited in
very strong.
its context and was policy-oriented. We
were interested and concerned with the
Perceptions are very important in security impact of the radicalization of some
shaping our varied world views. As for the sections of the Islamic population around
conflict in southern Thailand the the world and the likely consequences that
impression one gets when one travels to could have arisen in India. In that context
Thailand is that the root cause of the we decided that we would formulate the
conflict is Islamic terrorism. When one study, based on a wide range of discussions.
reads the reports in the media, it is hard to This study was restricted essentially to why
find any background information about the Indian Muslims are not a part of
so-called insurgency in the southern international terrorism. This exercise is a
provinces. The media continues to report quest for knowledge to understand for
only about attacks or bombings or ourselves this phenomenon.
shootings without giving any historical
reasons for the conflict. Speaking to Thai
On the question of foreign policy, we are
officials, one gets the impression that some
absolutely clear that our foreign policy has
criminals with links to the mafia are
never been pro-Islam. If it is pro anything, it
responsible. This is an example of how
is pro-India. In that context I think our
important perceptions can be in shaping
foreign policy had been very balanced and
reality.
therefore, has acted as a contributory factor
in addressing this fundamental question.
I beg to differ with some of the There have been numerous acts of terrorism
objections raised regarding the IPCS-KAF inside India and perhaps more than
report. About the Deoband many anywhere else in the world in the last two
Muslims believe that it is as an extremist years many of these have been Muslim-
organisation and we have seen what is led. These are repercussions of other
happening in Pakistan, what the deobandis developments which in future must be
are doing in Afghanistan. prevented. The findings of the monograph
reflect the perception of a whole
community that we have tried to reflect as
The comments made by Mr. Sikand faithfully as possible.
are fundamentally flawed in several respects.
Firstly, of course, the nature of the study.
 RADICAL ISLAM & DEMOCRACY Page 38

Any nation-state is predicated on they produced, reveal that civil society is

the powerful idea of nationalism, which is very active and it does not take things for
imbued with a certain degree of suppression granted. Secondly, it is a little hard to
of diversity. In the case of Indonesia for understand the sarcasm about bollywood
example, the use of Chinese names was and cricket. The point the report tries to
banned, there was an emphasis on make is that bollywood and cricket are
promoting the Indonesian language, which Indias two greatest entertainers. And when
is not the entire countrys language. Malay the audience sees someone acting on screen
and other languages are suppressed there. or playing on the field, they dont stop to
People have now started to realise that this think if the actor or player is a Muslim or a
project of nation-building has its own Hindu.
problems the suppression of diversity
being among the gravest. In Thailand, in the
Philippines and in several other countries, It is a fact that all religions have
the intermingling of two powerful ideas of different phases of radicalism. Hinduism in
nationalism and pluralism are causing its Vandemataram phase and Buddhism in
several problems. Vietnam are just two of a multitude of such
examples. In the contemporary world, even
if one were to leave aside 9/11; the
People take for granted the idea of perception of a clash of civilizations
equality. India, the biggest democracy in the involving particularly radical Islam is
world today, is where inequality is amongst somewhat of a fact, and if not that, at least
the most institutionalized in the world. conventional wisdom. What is being argued
Therefore, there is also the contradiction and explored in this exercise, although
between equality and democracy that needs inadequately, is to test whether this exists
attention. elsewhere and the reasons for it relative
absence of Indian Muslims in international
jihad. One can contest the causes which
The way the civil society reacted to
cannot be explained through a monocausal
the pogrom in Gujarat, both within the state
explanation of such a phenomenon. Today,
and outside was indeed remarkable. The
in India the civil society is receptive to a
criticism that came from outside Gujarat
range of normative concerns conducive to
whether from think tanks, research
democracy and is trying to play the role
institutions, or NGOs and the reports that
which our institutions are increasingly
unable to play and this is a source of
immense hope. Lets not forget the reaction
in India after Gujarat the judiciary was
The question is how do you get the Muslim society forced to endorse the decision in the
which has for historical and other reasons become Bommai case; all the dismissals of the
government were held absolutely justified
largely insular, to take part in the flow of the because BJP was considered communal.
benefits of a fast-growing and developing society This is a remarkable accomplishment for
our democracy.
that India is today?
 INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 39

Studies after studies have demonstrated and have was far more liberal than the Indian civil
identified at least the factor of material deprivation society. The Pakistani civil society however,
failed to assert itself at critical moments
as one of the issues for the process of over the next 30-40 years and you find
radicalization of the Muslim community. Pakistan in the state in which it is today.
Therefore, for the civil society it is very
critical to assert itself at critical junctures.
Our civil society has asserted itself and I
think we should be happy about it.
Should we accuse government of
India for discriminating against the Radical Islam should be separated
Muslims, or does the problem lie with the from militant Islam. Radical Islam is an
community itself? In Ladakh, the scheduled entire movement to live according to the
tribes who constitute nearly 99 per cent of rules of an ideal Islamic society; while
the population, have progressed a lot in the militant Islam is predicated on the use of
last 30 years because of positive terror. Fortunately, the civil society that
intervention by the State and Central lives by the beliefs of moderate Islam is
Governments. But within Ladakh there are starting to organize itself in trying to be
closed segments and communities and the heard. The use of Bahasa Indonesia, a Malay
fruits of the development have not reached language, was a very noble and a very wise
that part of the Ladakhi society. The decision of Sukarno who could have easily
question is how do you make the Muslim made Chavanese, the language of Indonesia.
society which has for historical and other This was a fantastic example of the
reasons become largely insular? How do you protection of the rights of minorities.
make them take part in the flow of the
benefits of a fast-growing and developing
society that India is today. Should the Studies after studies have
initiative come from the Muslim leadership demonstrated and have identified at least
or the Indian state? the factor of material deprivation as one of
the issues for the process of radicalization
of the Muslim community. There is a book
Pluralism is one of the very by Hafi Sayyad titled Why Muslim Rebels
important strengths of Indian society and in which an empirical study of almost ten
there is a long tradition of pluralism Muslim majority countries (mostly the Arab
continuing for the last 900 years or so. In world and the Southeast Asian countries)
that context, the reference to Hindi films is identifies the access of participatory
very important and significant. One can democracy as one of the reasons why a
actually look even beyond Bollywood. section of Muslims become radical or
Before Hindi films, we had the strong violent.
influence of Indian classical music which
was the linchpin of Indian pluralism.
What is striking after listening to all
these questions and comments, is how
In 1947, the Pakistan civil society we are shaped in a very fundamental
 RADICAL ISLAM & DEMOCRACY Page 40

sense by our own social, political, Session V

religious, class, caste, and location.
Some of the points raised are routinely
made and articulated by Hindutva
Nature of Islam
ideologues. There was a remark about
the needless proactivism of the
Strengthening the
judiciary. This just reflects the painful Moderates and
insensitivity to the really harsh
problems of large sections of Resisting the
marginalised communities, not only
Muslims in India, also but dalits and Radicals
adivasis.

Amb. Vinod Grover

In statistical terms, 85 per cent of the

world's Muslims are non-Arabs and over 70
per cent live in Asian countries. The
Muslims of South Asia in India, Pakistan,
and Bangladesh, constitute nearly 40 per
cent of the world's total Muslim population.
Even within the greater Middle East, the
largest concentration of Muslims is in Iran
and Turkey rather than in the Arab world.
Yet, Islamic terrorism is identified as an
'Arab' or 'Osama Bin Laden-phenomenon'.
Even the most populous Muslim country,
Indonesia, since its independence, has had a
secular tradition, despite the non-
democratic regime under Suharto. The
Organisation of Islamic Countries (OIC) is
the world's largest Muslim body.
Unfortunately it is dominated by theocratic
and authoritarian states, not moderate,
democratic countries. Therefore, while a
majority of Muslims live in democratic
countries, the majority of countries in the
Muslim world are not democracies.
The experience of religion varies in multiple ways
from one society to another, across time and space. The number of people joining extremist
movements has been increasing. One of the
reasons for this is that, particularly in the
 INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 41

One way to deal with the so-called 'radical' women within Islamic societies needs to be
movements is to consciously allow them to increased. Women need to take on much
greater roles because they can play a very
participate in the state's political processes and useful role in moderating radical Islam.
make them stake holders in the state's opportunity
structures. Prof. Anwar Alam

Iranian women probably enjoy far more

rights today than they ever did under the
Arab world, the gap between the rulers and secular monarchy. They have accomplished
the ruled is widening. While the rulers are all this through a series of negotiations and
pro-West, particularly pro-US, the local political participation. Therefore, one of the
Shias and Sunnis are anti-US and anti-Israel. problems while discussing issues such as
This is creating unrest and dissatisfaction radical and moderate Islam is the problem
and causing more and more people to inherent in the structure of modernity itself.
become part of international jihad. It is in The term 'radical Islam', is hugely
this context that the issue of strengthening problematic since one tends to view the
the moderates gains importance. entire religion in a very negative and
pejorative sense, despite the fact that like
any other religious tradition, Islamic
The reason US policies have not been
traditions also have multiple liberal spaces.
successful is that any kind of reform or
Therefore, the problem essentially begins
democracy cannot be imposed on the
with this kind of categorisation.
Islamic world; it has to come from within
from the bottom-up. The failure of
American policy of regime change in The experience of religion varies in multiple
Afghanistan is a case in point. We now see ways from one society to another, across
the re-emergence of the Taliban. Large time and space. When speaking of
tracks of Pakistan are beyond the control of radicalism, it's important to remember that
the Pakistani government where the Taliban it denotes only a particular phase of the
is gaining ground. It is unfortunate that religion. In one particular phase for
radical Islam is gaining in influence and we example, the Muslim Brotherhood in the
have been unable to find a solution within 1940s/1950s in Egypt had a separate
the Islamic world. apparatus within the organisation which was
committed to war, but that is not the case
today.
On the issue of strengthening the
moderates; Muslim scholars who come
from democratically governed countries of There is a problem even when we speak of
the world must work towards greater 'moderates'. Inherent in such a definition is
dialogue and interaction with Muslim the need for it to conform to a particular
scholars living under authoritarian and understanding of western liberal democratic
theocratic regimes. Additionally, the role of values, pluralism, human rights, and also a
 RADICAL ISLAM & DEMOCRACY Page 42

western understanding of the way a involved in such a movement. For them it is

democracy can be imagined, and unless the essentially an ideological project.
moderates reflect these concerns, they are
not considered 'moderate'. There are many
other problems as well. For instance, how The other thing to remember is that one
does one categorize the German must not base one's understanding of Islam
movements, the Barelis, and the Jamia Millia or moderates or radicals on religious texts
Islamia? alone. Both, textual and contextual
understandings can be very absolutist.
Therefore, one has to take into
When we speak of the process of consideration the time and relationship
radicalisation of Islam and look at Islam as between the text and the context, depending
an ideological category, we essentially also on the multiple kinds of the situations. Then
increase the awareness between the 'self' it becomes easier to understand that while a
and 'others', and the moment this divide movement, an organisation or an individual,
becomes pronounced, it tends towards in a particular context or situation are
militancy. To that extent there is a moderate; they can become radical in a
connection between radicalism and different context or situation.
militancy because it is essentially rooted in
the process of radicalisation of the thought
process. Even a movement like Tabliq-e- Despite this, it is difficult to offer
Jamaat, considered non-political and non- prescriptions on the means through which
violent; nonetheless has a remarkable vision we can strengthen moderate voices and
of Islamisation, which itself is a political restrain the radicals. There can however, be
project. Political homogenisation also leads little disagreement that one of the main
to militancy. reasons for the development of this kind of
a movement is the incredible degree of
marginalisation of certain sections of
The other thing one has to look into is what Muslim populations within state and
are the constituencies of so-called radical opportunity structures. In Algeria for
Islam it is not the poor people, not the instance, while students with a French
working class, but a group of people or class background are entitled to take courses in
which is otherwise highly mobile, bilingual, physics, chemistry and mathematics;
knows both the worlds the West and the students of an Arabic background are
Islamic world; it is the doctors and the denied this right. This has become a very
engineers and others like them who are serious question for these students who
perceive this as a deliberate denial of equal
opportunities. It is in such situations that
the entire movement of urbanisation and
The paradox is that the problem of pluralism or Islamisation then starts to take shape.
resistance to pluralism stems from the lack of
appreciation of diversity of opinion among the One way to deal with the so-called 'radical'
movements is to consciously allow them to
Muslims themselves. participate in the state's political processes
 INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 43

The ideas provided by Arabi and the role of the Islamic organisation that will control,
Sufi movement in India in providing a framework regulate and over time, institutionalise the
practice of Islam. What European
for the practice of pluralism can serve as valuable governments are really looking for is the
starting points. coming together of the 'moderates' who can
'control' the rise of radical Islam. Their
understanding is that if a religion has to
occupy a particular place in society, it is the
and make them stake holders in the state's state that should determine what the
opportunity structures. contours of that space should be or what
role religion should be allowed to play.

Islamic movements, instead of being

dismissed, have to be taken seriously. While The reason why radicalisation has not
they may not be secular; in several countries happened in India as yet is that Indian
with authoritarian regimes, it is these political processes are such that they do not
movements which are fighting for a more delineate in any rigid manner the private and
democratic and egalitarian state. It is not the public spheres. The other remarkable
secular middle class which is fighting at the feature is the manner in which the Indian
forefront for bringing about democratic political process has combined and allowed
reforms (since they are the beneficiaries of for the co-existence of individual and
and therefore, have a stake in maintaining collective identities. Lastly, in addition to
authoritarian regimes), but these 'Islamic the state, there is public recognition of these
movements'. Therefore, another reason for collective identities, which has really
the popular appeal and support they enjoy strengthened the legitimacy of the Indian
among local populations does not have to political process in the eyes of its people.
do with ideological rhetoric alone (which is
a rather narrow understanding of the issue);
Dr Khalid Jaafar
it also has to do with the kind of social
services that they provide to the people in
an age when the state is increasingly giving Different people have different beliefs and
up its role and responsibility as the provider different conceptions of truth and when
of public goods and social and economic expressing their views, especially on the
parity. To their credit, these movements question of religion, they tend to do so in
have provided clinics, hospitals, absolute terms. However, the fact is that
opportunities for education etc., especially they are only expressing what has been
for those who have been denied these shaped by their experiences and individual
avenues by the state. world views, be it a Sunni, Shiite, Salafi or
Wahabi. This is the crux of the issues
confronting Muslims today. The paradox is
Also problematic is the kind of solutions
that the problem of pluralism or resistance
being proffered by the West on the ways to
to pluralism stems from the lack of
deal with such radicalisation. They are
appreciation of diversity of opinion among
essentially demanding that there be a single
the Muslims themselves. There is for
 RADICAL ISLAM & DEMOCRACY Page 44

instance, a raging debate about pluralism in radicals, in any serious manner, we need to
Malaysia. There, pluralism is regarded un- begin with exploring ideas within Islam that
Islamic because the idea is seen to have will prove useful in contesting the radicals.
originated in the West. The ideas provided by Arabi and the role of
the Sufi movement in India in providing a
framework for the practice of pluralism can
In Indonesia, there is a group called the
serve as valuable starting points.
Liberal Islamic Network, which is trying to
promote pluralism within Indonesian
society. However, most of these attempts For there to be a marked difference within
have failed to achieve their objectives. Islam, one would have to look at the issue
Advocates of pluralism have never been of inclusive salvation, an idea addressed by
persuasive in the Islamic world, in large Ibn Arabi. We need to familiarize ourselves
part, because they constantly look for with this and several other ideas if we wish
sources of pluralism outside Islamic to contest radical Islam.
theology according to them Islam does
not expound plurality, which is a grossly
misplaced belief. There are clear examples Mr Winfried Weck
of Arabi and Junaid who were fervent
proponents of pluralism within Islam. Radical Islam has nothing to do with
militant Islam. Yet, from the perspective of
In fact, it is this very element that is missing the West and to a certain extent even
in the War against Terror. We need to ask Indonesia, what makes radicalisation of
which ideas within Islamic civilization and Islam dangerous, is the non-acceptance of
history can help promote moderation, other religions, a tightening of control over
pluralism, and democracy and should the liberties of individuals (especially
therefore, be developed. The views and women), and a certain kind of Arabization
works of Arabi provide the fundamental or dominance of Middle Eastern culture.
ideas for the reconstruction and
legitimization of pluralism within Islamic In Indonesia it was the autocratic system
society. that guaranteed the freedom of religion, not
democracy. After years of inter-religious
If we are to address the question of how to conflicts which began in Maluku in
strengthen the moderates and resist the Indonesia, we are now faced with an
increased radicalisation. Initially, no one
made much of these conflicts, including the
Muslim society. The media at the time
reflected two broad sentiments. While one
exhorted the people to wake up and take
Islam stands for diversity and democracy. It calls note of the changes underway in the
for dialogue and communication (known as Darul), Indonesian society and warned that if the
people didn't stand up, they would lose their
not compulsion. liberties, Javanese culture and all that makes
 INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 45

There has been a great deal of talk about how against these regulations and the people are
Madrasas have been producing conservative left feeling helpless. Now organisations such
as the Nahdlatul Ulema with approximately
Muslims and that they have even produced 40 million members is coming to realise the
terrorists. There is a need to see how these can be urgent need to deal with the radicalisation
of society and the need to preserve the long
reformed. democratic traditions of the country.

In Indonesia, KAS has been actively

engaged in pursuing inter-religious dialogue
the moderate Indonesian way of Islam so
with the Orthodox churches and Jewish
special. The other view was that Islam was
organisations. There's growing fear that
not as dangerous as was being made out.
such radicalisation of Indonesian society
may lead to the radicalisation of other
The other thing that happened and is still religions in the country as well. In 1945
continuing is the creation of regulations at Sukarno presented the panchashila, the five
the local level. This right has been handed pillars of Indonesian state which has played
down to the local authorities during the a significant role in keeping a hugely diverse
decentralisation process over the last two country like Indonesia together.
years. Presently, there are about 45 local
regulations, formulated within a religious
Prof. Akhratul Wasey
context. In some local areas women are not
allowed to have their photographs on ID
cards, irrespective of the religion they Islam stands for diversity and democracy. It
belong to. In other communities, women calls for dialogue and communication
are forbidden to remain outside their homes (known as Darul), not compulsion. Even
after 8 pm. the Koran states that Mohammed is a
messenger of Allah, not an inspector.
Secondly, as far as the acceptance of other
The Indonesian constitution however,
religions is concerned, the proposition that
clearly establishes that the only authority
Islam only accepts semantic religious
which is allowed to deal with religion is the
traditions is erroneous. Islam not only
state; not the province and neither the locals
accepts other religious traditions, but also
only the centre, specifically the Ministry of
gives them space and freedom.
Religion. I also beg to disagree with the
view expressed earlier that Indonesia is a
secular State. The only Islamic state which is Till such time as injustice is meted out to
truly secular is Turkey. Indonesia is in a the Palestinians and there's foreign military
sense a modern state which accepts five presence in Iraq and Afghanistan, the so-
main religions - Islam, Buddhism, called radicals or militants will continue to
Hinduism, Catholicism and Protestantism. be emboldened and the moderates will
remain weak. On the domestic front, the
events of the Gujarat pogrom are enough to
The central state so far, has done nothing
 RADICAL ISLAM & DEMOCRACY Page 46

marginalise the moderates within the other like-minded people must come
community. The other thing which is together to work towards creating better
heartening and needs recognition is that the understanding and an atmosphere which
reason Muslims in India have not taken will be reflective of universal Islamic virtues
recourse to militancy is that social activists that prize plurality - whether cultural,
like Medha Patkar, the late Nirmala linguistic, or religious.
Deshpande, and Swami Agnivesh, among
others, have prevented the Muslim
community from losing faith. DISCUSSION

Another problem is that the state apparatus In Indonesia pluralism exists

is seen to have strengthened the hands of because of the reform of the education
these so-called radicals and patronized system in the EIN the State Islamic
them. However, once these hardliners Institute and that has to do with the work
become a liability, the entire blame goes to of theology and Darul Sufia. We also need
the entire community for choosing such to reform the Muslim education system.
leaders. For example, the former There has been a great deal of talk about
Mujahideen, fighting with the Russians in how Madrasas have been producing
Afghanistan were glorified, funded and conservative Muslims and that they have
given arms and ammunition. Today even produced terrorists. There is a need to
however, they've been labelled terrorists and see how these can be reformed.
the Muslim community is blamed for that.
Osama Bin Laden was never been elected or Taking on from the point made
chosen by the community. He was helped earlier about the contestation of ideas; we
by the imperialist forces for a certain cause can probably also reflect on the fact that the
and now the community is blamed for the more you engage in a particular idea the
same. more legitimacy it gains. The conservatives
effectively silenced all alternative discourses
Muslims in South and Southeast Asia and all and developed and in many ways imposed a
monolithic idea of what Islam is. The way
forward for the moderates now is to
marginalise these extremist ideas and
promote a more inclusivist view of Islam.
Centres of learning can also help in strengthening
moderates. Jamia Milia Islamia, Aligarh Muslim It is important to ask who speaks
for Muslims - both radical and moderate in
University and now Jawaharlal Nehru University conferences such as these? It is the people
have already opened their gates to admit Madrasa from outside who do not exactly represent
the voices of the people. One of the reasons
graduates to their BA and MA programmes. This is for rising radicalism is also a complete
a positive step towards bringing those on the denial of representative voices and
discrediting the genuine concerns of the
margins into the mainstream.
 INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 47

A homogenous view of Sufism is rather incorrect. Centres of learning can also help in
Sufism has many different strands and not all Sufis strengthening moderates. Jamia Milia
Islamia, Aligarh Muslim University and now
were of a pacifist inclination. Jawaharlal Nehru University have already
opened their gates to admit Madrasa
graduates to their BA and MA programmes.
This is a positive step towards bringing
those on the margins into the mainstream.

people. Islam, like all major religions of the

world is centuries old and in every religion
over the centuries new practices emerge and
We, in the Philippines, have
there is also an urge to go back to the roots
embarked on a project to translate the
or what is called purity of religion. In
power of ideas into practical means of
Hinduism, after the Arya Samaj Movement
assessing our problems. Muslims comprise
started, there was a call for going back to
about 8 to 10 per cent of the population and
the Vedic times, to its purer form. The same
the discrimination against the community
is happening within Islam and that should
and human rights violations are increasing.
not be a matter of alarm. What should be a
But instead of allowing this to negatively
matter of concern is what direction this
affect the relationship between the
change takes and how this can be managed.
minorities and the majority, our group, over
In Pakistan, the religious leadership which
the last 4-5 years, has been exploring the
was traditionally rooted in Punjab shifted
various means by which discrimination can
towards the North West Frontier Province.
be neutralized and the growing
This shift coincided with the rise of
radicalization of our communities stemmed.
militancy. The changes that are taking place
To be able to sell the idea of inclusivity in
in Indonesia - are these changes a precursor
our communities, there are two institutions
to the development of something along the
that need to play a role in influencing our
same lines? Lastly, what about Saudi Arabia?
own people - the Mosque under the Ulema
Where is all this funding coming from, and
and the Madrasa. All donors look to
who are the people who have been
strengthen Madrasas, but only in the areas
supporting Saudi Arabia all these years?
of science, technology and spoken English.
What right do they have to shout from the
If however, one wants the practice of Islam
rooftops about Islamic fundamentalism, or
to remain progressive and inclusive, one will
militancy in Islam?
also have to look at teaching of Islam. It is
the progressive Ulema, who should be
teaching in these Madarsas. It is clear that There is a definite international
Muslim society has become radicalised in context to the emergence of the radical
response to what the West, primarily the Islam, its spread and nature. During the
United States has and is doing - whether in Cold War period, the West had no problems
Abu Gharib, Afghanistan or Iraq. with the Islamists, they were even co-opted,
funded and given all kinds of assistance to
 INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 48

fight communism. After the Cold War, incorrect. Sufism has many different strands
America started a new game vis--vis Asia and not all Sufis were of a pacifist
to gain control over the regions resources, inclination. And here, I do not mean the
and for that it resorted to the strategy of Ghazi traditional Sufism or the Naxbandis
regime control and this radicalised the entire who were very powerful in resisting Central
process. Another crucial step to take to Asia; the Sufis in West and North Africa
moderate the radicals is to democratize also took up arms against oppression. Now,
international relations and undo the injustice to come to the question of "strengthening
which has been done to the Palestinians and moderates and marginalizing radicals". This
now the Iraqis. This strategy will be the is precisely the title of a report published by
most powerful to allow the moderates the CIA-funded Rand Corporation which is
strengthen themselves vis--vis the radicals. written by a group of people headed by a
woman called Sheryl Bernard who is the
wife of Zalmay Khalilzad who is very close
Minorities and minorities within to Mr. George W. Bush and he was the
minorities should be allowed to speak for American Ambassador to Afghanistan and
themselves because we cannot judge from is now the American Ambassador to the
our positions what their conditions are. UAE.

The term radical must be used This report however, locates the entire
very cautiously because radicalism involves problem within rather than looking at the
a creative reinterpretation of classics to fit in other wider structural causes. It is as if
with the demands of a contemporary period radical Islam is an autonomous
in the sense in which Martin Luther did - it phenomenon that emerges from the Muslim
has nothing to do with militancy or pacifism community automatically without looking at
or the militant re-emergence of Islam. the other structural/political causes. The
report seems to suggest that there is no
A general comment on this whole need for America to change its policies.
issue of moderates versus radical - the This is the sort of cultivated ignorance
question is, that given the fact that Ibn which actually exacerbates the problem
Arabi and his understanding of Maudidi has rather than solving it.
been so heavily critiqued by the Ulema and
Islamist movements, how in practical terms, 'Good Muslim, Bad Muslim' by Mahmood
can one go about this project. Secondly, a Mamdani is a book that addresses precisely
homogenous view of Sufism is rather this whole question of who is a good
Muslim and who is a bad Muslim and who
defines a good or bad Muslim. He talks
While at one point of time the Mujahideen were about the political economy and how for
painted as good Muslims, todays definition of the West, for America in particular, a good
Muslim or a moderate Muslim is basically
good Muslims is those who are pro-America and somebody who plays along with US
anti-Islamist. interests. Therefore, while at one point of
 INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 49

The criterion of democracy has two essential Arabi which have their own practical
components: free, fair, transparent electoral implications for the predicament faced by
Muslims today.
procedure that elects a majority; and rights of
citizens both individual and groups, so that Why is it that we often speak of
majority rule does not degenerate. Islam and Muslims as synonymous,
interchangeable terms? While Islam is a
religious tradition, Muslim is a social
category, subject to many kinds of social,
economic and political situations. It is
time the Mujahideen were painted as good
therefore, disconcerting when a group of
Muslims, todays definition of good
Muslims protesting environmental decay, is
Muslims is those who are pro-America and
termed an Islamic protest.
anti-Islamist. Its amazing how much
funding is going into this project of liberal
Islam. The whole politics behind the Hindutva ideologues have often
funding and the issues taken up by these tried to misinterpret the Koran and show
groups is rather interesting. At the same that it contains verses which are anti-
time, the West is engaged in subverting democracy and even anti-humanity, which
democracy in these countries. are blatant lies.

Neither Islam nor liberal Islam is

going to solve the problem. There is a need
to separate religion from politics. Islamic
organizations, especially the militant Islamic
organizations, whether it is the FIS in
Algeria, the Taliban, the Lashkars none of
them have delivered. They have only
brought a bad name to Islam and we need
to confront their rise. Indias success can be
attributed in large measure to its policy of
separating religion and politics.

The ideas of the conservatives need

to be contested, otherwise there will be no
way for the moderates to find the space and
platform to voice their views. There are
certain ideas in the Ibn Arabi tradition,
which support pluralism and objectivism
and these can therefore, prove useful in
strengthening moderate voices. There are
certain ideas available in the works of Ibn
 INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 50

considerable degree of enthusiasm both in

American foreign policy and some of the
Final Session: western funding agencies is not adequately
reflected in their concern for democracy
Lessons, Challenges among states. While they are interested in
and Opportunities: The talking of democracy within states there is
very little concern about how to promote
Road Ahead democracy among the states global,
international order. Third, the content of
democracy - both within the nation-state
There is a general acceptance of the system as well as in the international order.
problem; there has been a discussion on
how to identify the problem and to
Is democracy merely
conceptualize it. Despite the disagreements,
transformation of a repressive military
there is an implicit consensus.
regime to a civilian regime? There is an
incremental improvement from a military
There are problems which regime to a civilian regime because it
influence militant Islam or radical Islam provides more space. But is it enough of a
which lies within some of the Islamic democracy, or democracy involves a set of
countries, and their politics which differ reasonably identifiable criteria? There is
from country to country. They are country general acceptance in the global system,
specific problems for people and what they though it has not been given adequate
are - needs to be still identified. There are attention - that periodic election free and
other aspects which affect or lead to some fair and freedom and fairness of the
form of militancy in Islam. election also depends upon how transparent
the elections are. As a part of this discourse
on democracy, one should also focus on the
Clearly there are three aspects in rights of citizens whether as a part of
dealing with the problem. One, within the human rights or human security. Rights of
Muslim societies. Second, in the wider citizens are now an important component
structure of international relations of human development and it not just about
including Iran, Iraq and Palestine; more a written document, but also its operational
problems are created by attempting to structure. When they are violated, there
resolve them. In other words, democracy should be enough civil society and
among states about which there is a institutional corrective mechanism against
the violation of those rights. For example
in Pakistan, when a woman accusing of
gang rape has to go all the way to the
While in India there is a rich history of Sufi American Senate to complain, or when a
traditions; in Muslim countries like Afghanistan Dalit in India country goes to complain
and the United Arab Emirates , Sufism is not there they represent the drawbacks in the
systems there.
regarded as genuine Islam.
 INDIAN & SOUTHEAST ASIAN EXPERIENCES
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There is a general feeling that Islam is persecuted, terrorism in whatever form. But militant
under siege and there is conspiracy. However, there Islam has been repeatedly saying what they
are doing is not terrorism. Do the
is not much discussion on the great advances that moderates differ with the interpretation of
have been made and the great contributions to the terrorism or not?

fields of science, technology, art and literature.

What is the status of non-Muslims?
Is Allah - the Allah of all people of the
university or is Allah the God of Muslims
only, in which case what is the status of
non-Muslims? Or they covered by Allahs
mercy or not? Its a theological issue, but it
The criterion of democracy has two is important to understand the attitude of
essential components: free, fair, transparent Muslims towards non-Muslims?
electoral procedure that elects a majority;
and rights of citizens both individual and
On the status of Sufism, in India
groups, so that majority rule does not
there is a rich history of Sufi traditions. But
degenerate.
in Muslim countries like Afghanistan and
the United Arab Emirates , Sufism is not
The message of militant Islam is regarded as genuine Islam. In certain
very clear when Osama bin Laden makes a countries, for example the UAE, not only
statement. But one does not know what is Sufism, there is even abhorrence towards
the message of moderate Islam, because one the Shia community. One should be clear
hardly see it in the open. There is a need on what is militant Islam say about this,
for an exercise where one could contrast the what the moderates say about this? We
message of militant Islam with moderate would like to understand?
Islam on some of the key issues which are
relevant today.
There is so much discussion on
international conspiracies, whenever there is
The following are vital to expand any debate on Islamic issues which include
the discussion further. First on democracy - American imperialism, Western interests,
is there a universal concept of democracy Globalization etc Is this a real distinction?
which the world accepts, or is there an Are globalization, modernisation,
exception for Muslims? Should there be an industrialization essentially an international
Islamic democracy which is different based conspiracy against Islam?
on different kinds of values? Second, on
gender equality, where do militant Muslims
Should the Muslim societies be
and moderate Muslims stand? Third, on the
progressive, prosperous in secular terms?
issue of terrorism, there is a universal
Should one regard every western influence
definition of terrorism, which is also shared
as a kind of attack on Islam?
by the government of India. The UN has
defined that there is no justification for
 INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 52

There is so much focus on - general feeling that Islam is persecuted,

injustice to Muslims. It is true, but should under seize and there is conspiracy.
every one be outraged by what happens? Is However, there is not much discussion on
enough concern expressed about injustice the great advances that have been made and
done to other people, within Islam? Why the great contribution to the science,
Muslim leaders have not come out against technology, art and literature. The Muslims
the injustice which was perpetrated in community has made a big contribution to
Rwanda and Burundi? When it affects our the world peace, world knowledge, in
interests, we are very vocal about it, when various ways.
millions of people die or slaughtered,
injustice done in some corner of the world One major challenge is how to
we dont think that concerns us. What do negate this negative energy? How to convert
they think of Dalits, when is injustice done this into a positive energy which will make
to them? Do they see it only in terms of them solve this problem? For any release of
Islamic terms? What do they think about positive energy of a community or nation,
the struggle in Tibet? Is there any sympathy one has to take this responsibility on
for what the Tibetans are going through? themselves. One has to take control even if
The IPCS and Konrad Foundation should one is under heavy distress. Once it does, it
engage scholars on the above questions. will find all other supportive forces also
start catalyzing them and a new dynamics
Ideas must be translated will start by which from self-complaining,
somewhere in action whether they are from self-degradation it will be looking
constitutional provisions, whether they are things at the positive side.
in statutes or whether they are in
administrative action. Some of these ideas On Palestine, is militancy the
must flow forward so that if there are any response? Does it solve the problem, if not,
deficiencies in the system, it needs to be what is the solution? Is it that Islamic
rectified by practical action. countries the OIC they have to form a cartel
on their own or they have to spread around
The Muslim community is subject and include other states and create a
to missile war both from outside and from consensus to undo what has been done?
within. It is assuming large negative energy
and little of positive energy. There is a It is important to identify the
actors, who are a part of the conflict. Just
getting scholars to go to the field work may
at times be misleading, as people at the
ground level are smart and can actually
There should not only be an inter-religious mislead the observers. People at the ground
dialogue, but an intra-religious dialogue within the level are not ignorant peasants; they are
sophisticated intellectuals in their own style.
Muslim community about the whole range of
issues concerning them.
 INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 53

There is a need to take a much broader view of dialogue within Muslim community about
terrorism not just Muslim radicalism, but also the whole range of issues raised in the
workshop.
Hindu radicalism, Zionist radicalism, Christian
radicalism and state terrorism. One cannot impose any particular
model to the rest, especially when it comes
to democracy. Neither the western model
nor the Indian model can be imposed to
every Muslim society. While talking about
democracy and constitution, one should
also look into other issues. For example,
one reason why radicalism has not
There is a certain disjuncture in the happened amongst the Indian Muslims - the
issues that have been discussed. One side reasons may be not within Muslims, but
there is a claim that Islam is not a problem, probably within larger Indian society. The
and that the root of the problem include Hindus and others, are multiple,
other factors like the American foreign heterogeneous and fluid identities.
policy. However, there is always a
conclusion that the burden lies on the
While discussing about Madrasa
Muslims to address it. Secondly, if the
and ideology, one should also remember,
militants have an ideology, every one who
same ideology and same books are taught in
have been discussing the same also come
Afghanistan, Pakistan and North Frontier
from a ideology or position of interest. One
province where they have become
need to take into consideration this reality,
absolutely radical. Local actors are
as while one talk about a particular interest
important
or opinion, there is always an attempt to
silent what is not our interest.
There is need for a dialogue not
only between Sunni and Shia, but even
One could understand the concern,
among Sunnis. There is also a need for a
anxiety and anguish and the suggestions that
regional networking to amplify the voices so
the Muslim community has a greater role to
that messages are heard. There is a very
formulate, articulate, present and to act in a
strong message coming from all the
fashion where people should also
extremist groups mainly because no such
understand their problems in a right
message is heard from the moderate. It
perspective. The Muslims are not blaming
does not matter what the message is. Media
anybody; they are not against America or
has a huge role to play on this issue. If
Europe, and they are very much with them.
media doesnt cooperate, it will not happen
The real problem is the political
and the Muslims especially those who have
establishment.
access to media, need to talk to each other
to find out how to get the moderate
Finally, there should not only be an messages across.
inter-religious dialogue but an intra-religious
 INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 54

In historical perspective instrument of political mobilization. And

complacency has been a great tragedy of the they do it with the slogan which could be a
Indian nation. The SIMI episode, the universal slogan for Islamism
Sachar Committee Report are too serious
and important matters to take lightly. If you wish to communicate the
ideas beyond a community, one needs to
While proudly talking about the engage mainstream media. This interaction
great Indian tradition, open society, great should not be merely a reactive one, but a
democracy, sense of inclusiveness, lot of proactive one. It is not true that only
space in political and religious terms there negative perceptions of Islam and Muslims
is a need to spread this news around. To surface in mainstream media. Examples of
start with immediate neighbourhood Gudia and Imrana episodes in India did
Pakistan, Bangladesh and spread it further teach the mainstream media and
in concentric circles - from South Asia to contributed in a major way in demonizing
south East Asia. the community. The community needs to
take a look and revisit the issue.

There is no need to think of

political Islam, because essentially the The problem is not only with
problem is sought to be used for political Muslims, it is universal. Whether in the
purposes, to meet political ends. So as long democratic states where the Muslims are
as it remains in the realm of theology or either in a minority, or non-democratic
religion, whether it is fundamentalist Islam states, Islam needs to get much more
or moderate Islam - it is really of no strength than it gets today. This can only
concern for those who are not directly happen if there is a better understanding of
impacted by the practice of that particular the Muslims and be treated as equals.
brand of Islam.
In Egypt, Islam co-exists with Terminology is important. Instead
various belief systems within Islam and of using the term - Islamic world it would
within the social structures that exist. But be better to use Muslim world. Among all
problem arises, when the Muslim other countries, there is none, which is
brotherhood tries to use Islam as an genuinely Islamic. Islam and terrorism have
nothing to do, hence both needs to be de-
linked.

There is a great realization among the Muslim There is a need to take a much
people in Europe that Islamic militancy cannot broader view of terrorism and all kinds of
terrorism, not just Muslim radicalism,
continue and that they need moderate and secular Hindu radicalism, Zionist radicalism,
democratic set up. Christian radicalism and state terrorism.

The problem is within the Islam.

INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 55

We are responsible for what is happening

in. It is mainly because there are big
dependent states ruled by either the Islamic
dictators or secular dictators in the Arab
Islamic countries and that is the immediate
root cause of all the problems. Absence of
democracy is giving rise to Islamic militancy
and if it is not stopped then possibility is
there will be a civil war.

There is a great realization among

the Muslim people in Europe that Islamic
militancy cannot continue and that they
need moderate and secular democratic set
up.

Besides organizing conferences and

workshops, there should be an attempt
to evolve an action plan which will
strengthen the moderates. What one
can actually do on the ground to, to
reduce the effect the power which is
held by the more extremist elements?
INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 56

Indian Army followed by research on

Participants from India
national and international security issues as
the Deputy Director of the Institute for
AGHA, QAMAR Defence Studies and Analyses (IDSA), New
Qamar Agha, besides working as an Delhi.
independent journalist, is presently a
Visiting Professor at the Center for West BLOERIA, S S
Asian Studies, Jamia Millia Islamia. He
Dr SS Bloeria, a former IAS officer, retired
edited "Arab Concept", a quarterly journal
as the Chief Secretary of the government of
published by the League of Arab States
Jammu and Kashmir.
Mission, New Delhi from 1980 to 89. He
has written a monograph on "War against
Terror US-Iraq Conflict, and is presently CHANDRAN, D. SUBA
working on a book dealing with the Iran-US
Dr. Chandran is the Assistant Director of
standoff.
the Institute of Peace and Conflict Studies
(IPCS), New Delhi. He is the author and
ALAM, ANWAR editor of several books and articles on
South Asian security. Chandran earned his
Dr Anwar Alam is currently a professor and
Ph.D. at Jawaharlal Nehru University, New
Deputy Director at the Centre for West
Delhi, and his M.A. and M.Phil. at the
Asian Studies, Jamia Millia Islamia (JMI).
Madras Christian College, Chennai. His
He has authored two books, Religion and
research interests include Kashmir,
State: A Comparative Study of
Pakistan, Indo-Pak relations, armed conflict,
Contemporary Egypt, Iran and Saudi Arabia
and suicide terrorism.
(1998) and India and West Asia in the Era
of Globalization (2008) and has contributed
chapters in many edited books, and several CHARI, P R
articles in national and international refereed
P.R. Chari is a former member of the Indian
journals. His areas of interest include
Administrative Service, who has been the
religion and politics, political Islam /
Director of the Institute of Defence Studies
Islamic movements, globalization and
and Analyses; Research Professor at the
Muslim societies.
Centre for Policy Research; and is currently
a Research Professor at the Institute of
BANERJEE, MAJ. GEN. Peace and Conflict Studies (IPCS), New
DIPANKAR Delhi.
Maj Gen Banerjee is the Director and Head
of the Institute of Peace and Conflict DOVAL, A K
Studies (IPCS), New Delhi. He was also the
After topping the Agra University in M. A.
Executive Director of the Regional Centre
Economics in 1967, Mr. Doval briefly
for Strategic Studies (RCSS), a South Asian
worked as a Lecturer and Research Scholar
think tank located in Colombo. He has held
till he joined the Indian Police Service in
various operational and planning
1968. He held various senior positions
assignments as a combat officer of the
INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 57

within the country and abroad which

representative on the National Security
included the Northeast, Sikkim, Punjab, J &
Advisory Board. He also served as the
K, Pakistan, UK, etc. He was the founder
Director of the Maulana Azad Centre for
Chairman of the Multi-Agency Centre and
Indian Culture in Cairo.
Joint Task Force on Intelligence. He retired
as the Director of the Intelligence Bureau in
2005. Mr. Doval is the recipient of the Kirti HURIA, SONALI
Chakra, one of the highest military Sonali Huria is a research officer at the
decorations for gallantry. Institute of Peace and Conflict Studies
(IPCS) New Delhi.
GROVER, V K
Mr. Grover has served as India's KHERA, PAWAN
Ambassador to Netherlands and Turkey; Mr Khera is the Political Secretary and
the High Commissioner to Nairobi and Officer on Special Duty to the Chief
Permanent Representative to UNEP and Minister of Delhi and an active member of
Habitat. Between 1961 and 1996, he served the Indian National Congress (INC). Prior
in the Indian Foreign Service. He presently to this he worked as a Senior Development
holds several positions including, Honorary Consultant with Sanket Information and
Adviser, Indo-German Chamber of Research Agency, Delhi. Mr Khera
Commerce; Member, Policy Advisory completed his Master's in History at the
Group to Ministry of External Affairs; and University of Delhi, India
Member of the Kashmir Committee under
the Chairmanship of Mr. Ram Jethmalani,
former Union Law Minister and Union MANSINGH, LALIT
Urban Development Minister. Amb Grover Amb. Mansingh, belonging to the 1963
completed his Master's in Economics and batch of the Indian Foreign Service, is
History from the University of Cambridge, considered among the most distinguished
UK Indian diplomats. He has the unique
distinction of having served as the Foreign
Secretary in the Ministry of External Affairs
GUPTA, KANCHAN
as well as the High Commissioner of India
Kanchan Gupta is an Associate Editor of to UK and the Ambassador of India to the
The Pioneer, an Indian English language United States. He has also served as the
daily. He writes on Islamic affairs, West High Commissioner of India to Nigeria.
Asian issues, South Asian politics and Earlier, he served as the Joint Secretary
international relations. In December 1995 (Estt), Director General of the ICCR and
he gave up full-time journalism and began Dean of the Foreign Service Institute of the
to assist Mr Advani and Mr Vajpayee in MEA. Amb. Mansingh, a topper of his
their parliamentary work. As an official in batch, is known for his varied experience,
the Prime Minister's Office (PMO), he erudition, cultural sensibilities and enviable
worked in close association with the oratory skills. Since his retirement from
National Security Adviser on foreign affairs active service, he has been sharing his
and security issues. He was the PMO's experiences with the Foreign Service
INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 58

Institute as the Honorary Professor Prof. Ray is a political scientist and was a
Emeritus and also with various foreign Professor of International Relations and
Institutes, including the Brookings Comparative Politics at the Jawaharlal
Institution in the US. Nehru University from 1974-2003. He
completed his Masters from Calcutta
University and Ph.D. from Heidelberg
MEHDI, ADIL University with Magna-cum-laud teaching
Adil Mehdi teaches English literature at the and research affiliation. His overseas
Department of English and Modern academic visiting tenures include
European Languages, Jamia Millia Islamia Heidelberg, London School of Economics
University. He has been a visiting Assistant and Politics, Sorbonne, Uppsala, Illinois
Professor at University of California, (Urbana-Champaign), Colima (Mexico),
Berkeley, and a fellow at the Oxford Centre IDE (Tokyo), and Southampton. He was
of Islamic Studies, Oxford. In addition to the UGC National Lecturer in International
his research on literature, he has also Relations (1990); Fulbright Professorial
worked on the issue of madrassas in India Fellow (1992); Ford Fellow (1992); nominee
and Indian Muslims. of the Secretary General, UNESCO for the
formulation of university syllabi on
International Relations, and a Member of
MAZHARI, WARIS the International Editorial Advisory
Mr Mazari is the editor of Tarjuman-e Dar committee, Cambridge Review of
ul-Ulum, a monthly magazine of the Old International Affairs.
Boys Association of the Dar ul-Ulum,
Deoband, India. He has worked extensively
on madrassa reforms and inter-faith SHEKHAR, VIBHANSHU
relations and Islamic Jurisprudence. Dr. Shekhar is a Research Fellow at the
Institute of Peace and Conflict Studies and
heads the Southeast Asia Research
RAMAKRISHNAN, A K Programme. He has completed his Ph.D. on
Dr. A. K. Ramakrishnan teaches at the Internal conflicts and radical Islam in
School of International Relations and Indonesia from the School of International
Politics, Mahatma Gandhi University, Studies, Jawaharlal Nehru University, New
Kottayam, Kerala. He was Distinguished Delhi. .
International Scholar at Bucknell University,
Pennsylvania, USA. His areas of teaching
and research include West Asian Studies, SIKAND, YOGINDER
International Relations theories, Gender and Mr. Sikand is currently a Professor at the
Post-colonialism. He has published widely Centre for Jawaharlal Nehru Studies, Jamia
in English and Malayalam. His recent book Millia Islamia, New Delhi. Prior to this, he
is entitled US Perceptions of Iran: was a Reader at the Department of Islamic
Approaches and Policies. Studies, Jamia Hamdard, New Delhi and
also taught Islamic History at the Henry
Martyn Institute of Islamic Studies,
RAY, ASWINI Hyderabad. In addition, Prof. Sikand has
INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 59

worked on projects for Oxfam and dynamics of the Indo-West Asia

WISCOMP on issues of religion and relationship. .
communal harmony. He was a Post-
Doctoral Research Fellow at the Royal TRIPATHI, RAHUL
Holloway, University of London and
subsequently at the International Institute Dr. Tripathi is a Lecturer in International
for the Study of Islam in the Modern Relations at the Department of Political
World, Leiden, The Netherlands. He also Science, Goa University. He has a doctorate
edits a webzine, Qalandar. from the South Asian Studies Division at
the School of International Studies,
Jawaharlal Nehru University (JNU), New
SINGH, DHIRENDRA Delhi. He also earned his M. Phil Degree
Mr. Singh obtained his post-graduate degree from JNU. He was a member of the JNU
from the University of Allahabad and has a Research Team on Intra-regional
Masters Diploma in Public Administration. Investment Opportunities in SAARC
He joined the Indian Administrative Service which was prepared for the SAARC
in 1968 and served in various capacities in Chamber of Commerce and Industry. Dr.
the Government of the State of Karnataka Tripathi has been a Visiting Faculty at the
and the Government of India. Post-Kargil, College of International Relations, Nihon
he served on the Task Force on Higher University, Mishima, Japan, where he
Defence Management. He was the initiated the Indian Studies Program. He is a
Secretary, Ministry of Disinvestment during recipient of the Jawaharlal Nehru
2003-04 and spearheaded the IPOs of a Fellowship for a visit to an Asian country.
number of PSUs including that of the He is also the Project Director of South
ONGC which till date is the largest IPO in Asia Together, International Centre, Goa.
India. He was the Union Home Secretary
during 2004-2005, a position from which he
WASEY, AKHTARUL
retired from the Civil Service in March
2005. He is a life-member of the Indian Professor Wasey the Head, Department of
Institute of Public Administration (IIPA) Islamic Studies and the Hony. Director,
and the United Services Institution of India Zakir Husain Institute of Islamic Studies,
(USI) and a resource person in the Council Jamia Millia Islamia, New Delhi. He has also
for Security Cooperation in Asia and Pacific served as Dean, Faculty of Humanities and
(CSCAP). Languages, Jamia Millia Islamia. Professor
Wasey is the Editor of four scholarly
journals, Islam and the Modern Age
SOHRAB, MOHAMMAD (English Quarterly), Islam aur Asr-e-Jadeed
Mohd. Sohrab is an Associate Professor of (Urdu Quarterly), Jamia (Monthly) and
West Asian Studies at the Academy of Third Islam Aur Adhunik Yug (Hindi) published
World Studies, Jamia Millia Islamia. His by Zakir Husain Institute of Islamic Studies,
areas of research interest include among Jamia Millia Islamia, New Delhi. He has
others, the dynamics of development, written and published eight books, six
modernization, social change, social works of translations and has edited eleven
transformation in West Asia, and the books. His recent book is titled Islamic
INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 60

Responses to Contemporary Challenges . Stiftung (KAS) in Asia. Before his posting

here, he served at the Foundations
headquarters in Sankt Augustin Germany as
WOLFF, JRG the Director of the Asia Department.
Mr Wolff is the Resident Representative of Earlier, Dr. Drkop did stints as KAS
Konrad-Adenauer-Stiftung (KAS) for India Country Representative in Thailand and was
since 2003. Before that, he was Resident Section Chief for various regions, including
Representative of Konrad-Adenauer- Southeast Asia. Prior to joining KAS, Dr.
Stiftung for China during 1996-2003. He Drkop headed up the World Bank project
had also been the Resident Representative in Bangkok, Thailand for the Ministry of
of Konrad-Adenauer-Stiftung for Thailand Agriculture. He went on to consult the
(1984-1988) and Sri Lanka (1981-1983) World Bank project in Ankara, Turkey as
part of the German Bilateral Aid
Consultancy Projects. He started his career
Participants from as an Economist for Food and Agriculture
Southeast Asia Organisation of the United Nations in
Rome, Italy. Dr. Drkop received his PhD
in Economic and Social Sciences from the
ATILGAN, CANAN University of Innsbruck, Austria.
Dr. Atilgan is presently serving as the
Resident Representative to Thailand,
Konrad-Adenauer-Stiftung (KAS). Prior to JAAFAR, KHALID
this she was the European Policy Khalid Jaafar is the Executive Director of
Coordinator for the KAS in Berlin. Between the Institute for Policy Research (IKD) in
2002 and 2005 she acted as the Resident Kuala Lumpur. He graduated from the
Representative to the Palestinian School of Mass Communication, Mara
Autonomous Territories and Jordan, and Institute of Technology in 1981 and worked
from 2001 to 2002 as the Desk Officer for as journalist until 1988. He served as Anwar
the Middle East and North Africa at the Ibrahim's press secretary from 1988 to 1998
KAS Headquarters. From 1994 until 1999 during the formers tenure as Education
he was a Consultant to the Deputy Minister, Finance Minister, and Deputy
Chairman of the Defense Committee, Prime Minister. Khalid is a founding
Thomas Kossendey an MP in the German member of the People's Justice Party and
Parliament. Dr. Atilgan obtained his served as the Editor of the party organ and
Doctoral degree in Politic Science from the as its Information Chief until 2004. He is
Johann Wolfgang Goethe University, now one of its supreme council members.
Germany; and her Masters degree from the In 2002, he was the Editor and Publisher of
Albertus-Magnus-University, Cologne, Siasah, a monthly magazine on current
Germany. affairs. In 2003, his articles and essays were
collected and published in a volume titled
Tumit Achilles (Achilles' Heel). He is an
DUERKOP, COLIN alumnus of the International Writing
Colin Drkop is the Regional Program of the Iowa University and is
Representative for Konrad-Adenauer- currently working on his second book.
INDIAN & SOUTHEAST ASIAN EXPERIENCES
Page 61

holds several other positions including,

Member, Board of Directors of the Islamic
KNIRSCH, THOMAS S
Bank of Thailand; Advisor to the Central
Dr. Knirsch is presently the Resident Islamic Committee of Thailand; and
Representative of the Konrad-Adenauer- Researcher at the Thailand Research Fund.
Stiftung (KAS) for Malaysia. Prior to that he He has also served as an Advisor to the
officiated as the Head of Human Resource Prime Minister of Thailand from 2002
International, KAS, Berlin; served as the 2005; Advisor on Foreign Affairs in the
Resident Representative for South Africa, National Security Council of Thailand;
Lesotho, Swaziland, and temporarily for Advisor on Foreign Affairs in the House of
Zimbabwe from 20012004; and as the the Senate, Thailand; and the Chairman of
Resident Representative for Uganda Islamic Affairs, Government House.
between 1997 and 2001. He was the Additionally, Dr Maluleem is an active
Managing Editor of a quarterly magazine on journalist. He is a columnist on current
developmental and foreign policy from 95 international affairs and Muslim
to 97 and was engaged in teaching and perspectives with the Manager Newspaper
research in Political Science at the and the Bangkok Business Newspaper;
University of Bonn, from where he Director of the Al-Hidayah (Islamic
incidentally also earned his Doctoral and Guidance Post); director and host of the
Masters degrees. Dr. Knirsch is also a television programme "Ramadan Night";
member of the Team Europe of the host of the radio programme "999" (on
European Union Commission. international affairs and Muslim
perspectives); and a columnist with the
LATIF, YUDI Matichon Weekly.

Dr Latif is currently the Executive Director

of The Nabil (Nation Building) Foundation, RASUL, AMINA
for the protection of minority rights, He is Ms. Rasul is the Lead Convener of the
also the Editor-in-Chief, Biografi Politik, Philippine Council for Islam and
a magazine for promoting democratic Democracy. She was declared the Muslim
political leaders. Besides, he is also the Democrat of Year in April 2007 by the
Chairman, of the Center for Islam and State Center for the Study of Islam and
Studies, Paramadina University, for Democracy (CSID). She was a Senior
promoting religious pluralism and Research Fellow with the Asian Institute of
democratic culture and the Executive Management Policy Center as well as a
Director of Reform Institute, for the reform Visiting Professorial Lecturer at the
of public Institutions and policies. Pontifical University of Santo Tomas,
Manila. She served the Philippine
MALULEEM, JARAN government as Presidential Advisor on
Youth Affairs with Cabinet rank during the
Dr Maluleem is a Lecturer on Middle East,
administration of former President Fidel V.
South Asian, and Muslim affairs at the
Ramos. She is the editor of The Moro
Department of International Affairs,
Times, and writes a column for The Manila
Thammasat University, Bangkok. He also
Times. She has also authored Broken
INDIAN & SOUTHEAST ASIAN EXPERIENCES
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Peace: Analyzing the Implementation of the Department of Foreign Politics of the

1996 GRP-MNLF Final Peace Agreement, Democratic Party CDU, Bonn, Germany.
and edited The Road to Peace and Mr. Weck completed his Master's in Islamic
Reconciliation: Muslim Perspectives on the Science, Political Science and Political
Mindanao Conflict. She has also served as Economy from the Friedrich-Alexander-
consultant of the World Bank, Arthur- Universitt, Erlangen-Nrnberg, Germany.
Andersen - Philippines, International Labor Presently, he is a member of the Christlich-
Organization (ILO), among others. Sozialen Union (CSU) and also the
Transatlantische Gesellschaft. He has served
as the President of the Schler Union
TAIB, MOHAMED IMRAN Bayern and the Vice-Chairman of the
MOHAMED Democrat Youth Community of Europe
Taib is presently pursuing his Master's at the (DEMYC).
Department of Malay Studies, National
University of Singapore. He was employed
as a teacher with the Ministry of Education
from 1998 to 2006. He is now engaged in
policy development work at the Islamic
Religious Council of Singapore (Muis). He is
also the Publications Manager for a research
and consultancy group, Leftwrite Center. In
2000, he was elected a Council member of
The Muslim Converts' Association of
Singapore (MCAS) and appointed the Vice-
President of Da'wah Division in the same
organization between 2004 and 2006. In
2006, he co-edited and published a book
titled Islam, Religion and Progress: Critical
Perspectives, followed by Moral Vision and
Social Critique: Selected Essays of Syed
Hussein Alatas. Presently, he is the General
Editor of an upcoming Malay journal,
Tafkir: Jurnal Pemikiran Kritis Keagamaan
dan Transformasi Sosial

WECK, WINFRED H
Mr. Weck is the Representative to Indonesia
and East-Timor of Konrad-Adenauer-
Stiftung (KAS) in Jakarta. Additionally, he
has served as the Director, National
Programmes on International Cooperation,
KAS, Germany, and as its representative to
Peru. He was also the Head of the