Conflicts, Belief Systems and the Politics of Terror

With the latest incident of eight bomb blasts in Jaipur on 13 May and the fresh incidents of infiltration by militants across the LOC in J & K, questions about terrorism and our relations with Pakistan and Bangladesh have come to occupy centrestage once again.  Demands are being made for reintroducing POTA and other harsh measures for limiting such incidents. The Prime Minister has mentioned a Federal Crime Agency to tackle the problem of terrorist attacks. While the debate at finding effective strategies for reducing, if not eliminating this scourge, rages, it would be instructive to discuss the ideological and theoretical issues of belief systems, conflict and violence, and their resolution.

What could be the possible motivations for terrorists anywhere to undertake such dastardly acts of violence and crimes against humanity? Is it religion, or its perception, in their minds? Is it economic and educational deprivation? Is it ideological or political compulsions? Or, a combination of all these? Some other causes like indoctrination of young and impressionable minds may also compel them to commit such acts knowing fully well that they will die in the process and become shahids.

Religion and its manifestation in everyday life, on occasions of birth, marriage or death are essential features of lives of people in South Asia, especially in India and Pakistan. However, the role played by religion varies from country to country. India with almost all-important religions thriving through more than two millennia of recorded history, is a secular country and treats all religions equally. Pakistan, on the other hand, was created on the basis of religion and Islam is the cornerstone of its polity and governance. Of course, in Pakistan, the military also plays a central role. In India the military is apolitical and has not been allowed to involve itself in the governance of the country.

Although religion is a significant feature in the polity of a country, its role is tempered by the country’s heritage, culture, history, language and often the concept of fatherland or janmbhumi. This results in what may be called the collective narrative of the community or the country. It is but natural for the community to emphasize its own belief system and be suspicious of any other group that tries to challenge it. In fact, it is normal to feel proud of one’s own belief system and to downplay, demean and delegitimize that of the other. This is a manifestation of power dynamics: to assert one’s strength and superiority over the weaker opponent.

History has several examples of this process. Stronger countries and colonial powers not only annexed the territories of others, but also tried to thrust their own laws, culture, language and religion. This is happening to an extent in Tibet today where Tibetan culture, language, and religion is being swamped by the powerful Chinese. According to the noted Israeli peace researcher, Gavriel Solomon, intractable and stubborn conflicts are part of the collective narratives and are rooted in long and painful memories of a society or community.

The recent terrorists acts appear to be the handiwork of some fundamentalist groups with local groups assisting them. Some of the possible factors behind these acts could be:

• The long enduring problem of Kashmir, which the fundamentalists want to ‘liberate’.

 • Desire to take revenge for the Babri Masjid demolition and the 2002 Gujarat riots.

• Resentment at the invasion of Iraq by US forces and India’s growing proximity to USA.

But, in addition to the above factors, yet another motivation would be the entrenched belief system held by both the fundamentalist groups as well by Muslim clerics that Islam is in danger, that the purity of their faith is being questioned and diluted, that they have to avenge for all the ‘wrongs’ committed on them and their followers all over the world – be it in Afghanistan, Philippines, Sudan, Pakistan or Kashmir or Gujarat. It is this factor that is one of the causes behind the violence and conflict that we see everywhere in the world. Many scholars cite the feeling of hurt and resentment in the minds of people when their country or culture is threatened or attacked by stronger countries.

Perhaps, the more moderate elements among the Muslims in India need to raise their voice against this prejudiced and potentially dangerous view of a few in order to convince them that despite problems, the condition of Muslims in India is improving and there is hope under the Indian constitution and the liberal climate prevailing in almost parts of the country today.

Strict security measures, strengthening of the legal system for limiting cross border infiltration and prevention of acts of terrorism are being considered. However, while implementing these measures, one must also keep in mind the importance of the entrenched belief systems and identities of communities or groups of people, which when threatened, lead to desperate and cruel acts of violence and terrorism.

Disclaimer: The views expressed in this article are those of the author and do not represent the views either of the Editorial Committee or the Centre for Land Warfare Studies.