Religion as a cause of IntraState War

Disputes and disagreements oer sacred beliefs book been and continue to be unitary of the main sources of employment, polite war, terrorism and even genocide in the modern valet. As the renowned theologian Hans Kng has said There will be no peace among the peoples of the valet without peace among the world worships. (Shaefer,2004)Religious practices and beliefs have practi craby been at the center of combats throughout history. Religious conflict gutter overwhelm two or more completely incompatible godlinesss or croup rip apart one religion from within. Religious beliefs ar so deeply engrained into cultures that conflicts arise with change or when religions come into contact. Even if the differences ar minor, followers of all religions can become fervent when threatened. In short, religion is something worth fighting for, according to history. However, possibly one of the greatest ironies is that sacred conflict usually goes against the teachings of the religions i nvolved. Imagine the strength of religion when war and force are justifiable only when defending the faith, a faith that promotes good-will, peace, and the credence of otherwises.The fact that religion appears in much(prenominal) colorful variety that on that point is not one single religion but a the great unwashed has always been a source of irritation for people, writes Dr. Schaefer, laying out the problem. Religions are in many ways similar, and yet they are so different in that respect is much which unites them, but also much which divides them. This is indeed irritating. all(prenominal) the world religions teach that there is only one ultimate reality, which we call God. If that is so, there can logically only be one justice But if there is only one truth, why are there so many religions?(Shaefer, 2004)Once started spectral strife has a tendency to go on and on, to become permanent feuds. Today we see such(prenominal) intractable inter-religious wars in Union Ire land, between Jews and Muslims and Christians in Palestine, Hindus and Muslims in southbound Asia and in many other places. Attempts to bring about peace have failed again and again. Always the extremist elements invoking past injustices, imagined or real, will result in torpedoing the peace efforts and bringing about another bout of hostility. Datuk Seri Dr Mahathir Mohamad, anchor Minister of Malaysia, addressing the World Evangelical Fellowship on 2001-MAY-4In the Philippines, the migration of Christians settlers to Mindanao and the transmigration program favoring the Christians causes intrastate conflict. Furthermore, the under-representation of the Muslim in roughly categories of public service also brings conflict to Christians and Muslims in the Philippines.States have tended to approach religious opposition tactically or else than strategically. Countries such as Saudi Arabia and Pakistan have focused on short political gains using the most expedient tools available to counter religious opposition from concessions on social issues to crackdowns on political opposition. The history of ever-changing and shortsighted state policies toward religious opposition suggests these approaches are not sustainable in the long term. Nor have states shown much success in managing the religious/ideological dimension of conflict once it has begun even if they started to stir religious passions in the first place. Increasingly, religion is both an identifiable source of military group around the world and simultaneously so deeply interwoven into other sources of violence including frugal, ideological, territorial, and ethnic sources that it is difficult to isolate.(Treverton, Gregg, Giblan & Yost, 2005)WARS WITH A RELIGIOUS DIMENSION( Gantzel et al., (1993) 1. Mayanamar/Burma 1948 Buddhists vs. Christians 2. Israel/Palestinian 1968 Jews vs. Arabs )Muslims-Christians) 3. Northern Ireland 1969 Catholic vs. Protestants 4. Philippines (Mindanao) 1970 Muslims vs . Christians (Catholics) 5. Bangladesh 1973 Buddhists vs. Christians 6. Lebanon 1975 Shiites supported by Syria (Amal) vs. Shiites supported by Iran (Hezbollah) 7. Ethiopia (Oromo) 1976 Muslims vs. important political relation 8. India (Punjab) 1982 Sikhs vs. Central government 9. SudanWITH 1983 Muslims vs. Native religions 10. Mali-Tuareg Nomads 1990 Muslims vs. Central government 11. Azerbejdan 1990 Muslims vs. Christian Armenians 12. India (Kasjmir) 1990 Muslims vs. Central government (Hindu) 13. Indonesia (Aceh) 1990 Muslims vs. Central government (Muslim) 14. Iraq 1991 Sunnites vs. Shiites 15. Yugoslavia (Croatia) 1991 Serbian orthodox Christians vs. Roman Catholic Christians 16. Yugoslavia (Bosnia) 1991 Orthodox Christians vs. Catholics vs. Muslims 17. Afghanistan 1992 Fundamentalist Muslims vs. Moderate Muslims 18. Tadzhikistan 1992 Muslims vs. Orthodox Christians 19. Egypt 1977 Muslims vs. Central government (Muslim) Muslims vs. Coptic Christians 20. Tunesia 1978 Muslims v s. Central government (Muslim) 21. Algeria 1988 Muslims vs. Central government 22. Uzbekisgtan 1989 Sunite Uzbeks vs. Shiite Meschetes 23. India (Uthar- Pradesh) 1992 Hindus vs. Muslims 24. Sri Lanka 1983 Hindus vs. MuslimsHunttington (1993) xpects more conflicts along the cultural-religious shimmy lines because (1) those differences have always generated the most prolonged and the most violent conflicts (2) because the world is becoming a smaller place, and the increasing interactions will intensify the civilization- cognizance of the people which in turn invigorates differences and animosities chargeing or thought to stretch back deep in history (3) because of the weakening of the nation-state as a source of identity and the desecularisation of the world with the revival of religion as base of operations of identity and commitment that transcends national boundaries and unites civilizations (4) because of the dual role of the West. On the one hand, the West is at the peak of i ts power. At the same time, it is confronted with an increasing want by elites in other parts of the world to shape the world in non-Western ways (5) because cultural characteristics and differences are less mutable and and so less easily compromised and resolved than political and economic ones (6) finally, because increasing economic regionalism will reinforce civilization-consciousness.It is clear that the causes of religious wars and other religion link up violence have not disappeared from the face of the earth. Some expect an add of it. Efforts to make the world safe from religious conflicts should then also be high on the agenda. Religious actors should abstain from any cultural and geomorphological violence within their respective organizations and handle inter-religious or denominational conflict in a non-violent and constructive way. This would imply several practical steps, such as a verifiable agreement not to use or threaten with violence to settle religious dispute s. It essential be attainable to evaluate religious organizations objectively with respect to their use of physical, structural or cultural violence. A yearly overall report could be published. some other step would be furthering the depolitisation of religion. Power also corrupts religious organizations. In addition, depolitisation of religion is a major precondition for the political integration of communities with different religions.Religious organizations can also influence the conflict dynamics by abstaining from intervention. As most conflicts are asymmetrical, this attitude is partial in its consequences. It is implicitly reinforcing the might is right principle. During the twinkling World War, the Vatican adopted a neutral stand. It didnt publicly disapprove of the German atrocities in Poland or in the concentration camps. To secure its diplomatic interests, capital of Italy opted for this prudence and not for an evangelical disapproval. The role of bystanders, those me mbers of the society who are incomplete perpetrators nor victims, is very important. Their support, opposition, or indifference based on moral or other grounds, shapes the course of events.An expression of sympathy or antipathy of the detail of the Citta del Vaticano, Pius XII, representing approximately 500 million Catholics, could have prevented a great moot of the violence. The mobilization of the internal and external bystanders, in the face of the mistreatment of individuals or communities, is a major challenge to religious organizations. To realize this, children and adults, in the long run, must develop certain personal characteristics such as a pro-social honour orientation and empathy. Religious organizations have a major responsibility in creating a worldview in which individual needs would not be met at the expense of others and genuine conflicts would not be resolved through belligerence (Fein, 1992).ReferencesFein, Helen, ed. 1992. Genocide watch. new(a) Haven Yal e University Press.Gantzel, Klaus, JrgenTorsten Schwinghammer, Jens Siegelberg. 1993. Kriege der Welt. Ein systematischer Register kriegerischen Konflikte 1985 bis 1992. Bonn Stiftung Entwicklung und frieden.Huntington, Samuel. 1993. The clash of Civilizations? New York Foreign Affairs.Shaefer, Udo 2004 Beyond the Clash of ReligionsThe Emergence of a New Paradigm. vigor Palm Press. Prague. Treverton, G. et al. 2005. Exploring Religious Conflicts. Rand Coporation CA, http//www.rand.org/pubs/conf_proceedings/2005/RAND_CF211.pdf Varennes, F. Recurrent Challenges to the Implementation of Intrastate Peace Agreements The tube of State Authorities. New Balkan Politics Issue 7/8. http//www.newbalkanpolitics.org.mk/napis.asp?id=21&lang=side Prime minister of Malaysia calls for end to inter-religious strife, 2001-MAY-5, at http//www.worldevangelical.org/default.htm.