Islamist Extremism by Jemaah Islamiah in South Asia - Research Paper Example

Islamist Extremism by Jemaah Islamiah in South East Asia South East Asia has been traditionally associated with plural and tolerant Islam, where Muslims lived lives closely aligned and integrated with the local cultures and traditions. However, in the past decades, several factors have contributed to make the South East Asian Muslims seek out their own distinct identity and to observe the West with some trepidations (von der Mehden, 2005). The change in perception and attitude towards Islam and the West had opened up space for radical Islamic activism, which in turn led to the development of extremists groups like Jemaah Islamiah. The following section discusses the factors that contributed to the rise extremist violence of Jemaah Islamiah in South East Asia. 1. Factors Contributing to the Rise of Extremist Violence of Jemaah Islamiah in South East Asia 1.1 Historical Factors (Colonial Experiences) Historically, the South East Asian region had been colonialized by the Europeans and the Americans, who managed to maintain communal harmony among the various religious and ethnic groups. There were isolated incidences in Thailand, Philippines and Indonesia, and even those were not rooted more in economic and geographic liberation from the colonial rulers. The colonial rulers nevertheless espoused a distinct perception of fear from the influence of the Middle East Arabic countries as people from South East Asia interacted with them during the holy pilgrimage to Mecca. The marginalization of the Muslims during the colonial rule and the resultant adverse economic conditions, led to the birth of radical Islamic organizations like Dar ul Islam in Indonesia, which later branched into several terrorists and activists groups, including Jemaah Islamiah. In addition, the local Muslims considered the local Christians to be the allies of the colonial rulers, a belief that was solidified further due to the aspiration of the Christian states to separate from the newly independent states of Indonesia and Malaya. These feelings of suspicion, mistrust and insecurity led to the development of anti-Christian attitudes and fuelled the agenda of the extremist elements in Islam. 1.2 External Influences The main external influence on the psyche and perception of the South East Asian people has been from the events that have happened in the Middle East. The complex geo-politics of the Middle East and the interference of the United States in the region, had led to the South East Asians’ perceiving that that Islam is repressed and threatened. Similarly, the Soviet invasion of Afghanistan, the massacre of Muslims in Yugoslavia, and the radical Hinduism in the neighbouring state of India, further added to the insecurity. In addition, there has been a more direct and potent influence of Saudi Arabia that provides donations and funding for setting up schools, madarsas (schools where only Quran and scriptures are taught) and for distributing religious books (Liow, 2004). This massive influx of Wahhabi Sunni ideology from the Middle East, led to the people adopting more conservative Islamic outlook towards both personal and political life (Barsalou, 2002). It also prepared the ground for easy acceptance of radical form of Islam in the region. 1.3 Internal socio-political factors The political environment of most of the Muslim dominated states like Indonesia and Malaysia has been of evolutionary democracy, where the government is guided by a mix of traditional Islamic and modern rules and regulations. The region does not allow radical Islam as a political ideology and hence, there is a section of the population that displays discontentment due to their political exclusion. This discontentment was further fuelled by the economic crisis of the 1990s that led to widespread financial despair, unemployment and left the governments weak and unable to support the population (Sebastian, 2003). The economic crisis consolidated the belief that Western ideologies were exploitative and detrimental and that Muslims need to organize and do business according to the Islamic laws. 1.4 Scriptural Interpretations (what do they use to justify their existence) The Jemaah Islamiyah uses specific texts and quotations from the Quran that relate to the plight of the Muslims and the concept of Jihad as a war against the non-believers (Sirozi, 2005). Further, the Jemmah Islamiyah interprets the hadiths related to the spreading and proliferation of Islam (which in original and actual interpretation is to be done using Dakwah or propagation of the Islamic way of life and good behaviour) in a manner that conveys that war and forceful conversions are justified (Rabasa, 2005; Desker, 2003) 2. Similarities and Differences in the Nature of Extremist Violence of Jemaah Islamiah and Other Extremist Groups in the Broader Muslim world 2.1 Comparison between Jemaah Islamiah and Other Extremist Groups in the Broader Muslim world: Main Objectives and Ideologies followed There are several similarities among the extremist groups in South East Asia and the Broader Muslim world, while there can also be seen unique aspects to each groups’ aims and objectives and ideologies. Jemaah Islamiyah was founded as a radical outfit that aims to establish a Muslim caliphate of the local region including Malaysia, Indonesia, Singapore and southern Philippines (Abuza, 2003a). Other local groups like X in South East Asia aim at establishing Islamic sharia law in their own nations rather than establishing a regional Islamic confederation. This regional integration is not perceived as the aim of militant groups in the broader Muslim world. For example, organizations like Al Qaida aim to establish a world-wide Islamic rule, irrespective of any regional affiliations. At the ideological level, Jemaah Islamiyah differs from organizations like regional Laskar Jihad that do not oppose a complete denunciation of Western ideologies and Western products. In this context, Jemaah Islamiyah is similar to Al Qaida, which also adheres to a complete and universal denunciation of any other religion or ideology and vociferously condemns the Western culture and lifestyle (Abuza, 2003b). Similarly, Islamic Jihad, Hezbolla and Hamas, all operant in the Middle East are fiercely anti-America and Israel and aim to root out the Western influence from the Middle Eastern lands. 2.2 Comparison between Jemaah Islamiah and Other Extremist Groups in the Broader Muslim world: Operational Strategies Followed Jemaah Islamiyah had developed as a loose grouping of several factors including those from the original Dar ul Islam. Jemaah Islamiyah has been involved exclusively in terrorist attacks on Western targets in Indonesia, and even though it has suffered major losses owing to the capture or death of its top leaders, it remains one of the most dreaded extremists groups in the region. Unlike, the extremists groups in Arab Israel conflict, where Hamas and Fateh both have a political arm that negotiates and tries to bargain as a legit political entity, Jemaah Islamiyah does not have any similar aspect (Smith, 2008). This is similar to the Al-Qaida mode of operation, where the group does not engage in political activity or presents any demands from the authorities. 2.3 2.2 Comparison between Jemaah Islamiah and Other Extremist Groups in the Broader Muslim world: Patterns and Divergence While most other organizations like Hamas, Hezbollah, Islamic Jihad, and Jamaat Islamiyah are associated with kidnappings and bombings on a relatively smaller scale, Jemaah Islamiyah is attributed with major terrorist attacks across the South East Asian region. The Bali night club bombings or the 2002 Bali Bombing by Jemaah Islamiyah is among the most deadly terrorist attacks after the September 11 attacks by Al Qaida (Jones, 2008). In this context, Jemaah Islamiyah follows the strategy and aspirations of Al Qaida. 2.2 Comparison between Jemaah Islamiah and Other Extremist Groups in the Broader Muslim world: Modernization Jemaah Islamiyah has not really entered a modernization approach as it does not seek to present a political front or a negotiation arm, as was exhibited by the terrorist organizations in the Middle East. Unlike Hamas and Fateh, Jemaah Islamiyah does not aspire to participate directly or indirectly in the political set up of the region and simply calls for a setting up an Islamist state in the region comprising of Indonesia, Brunei, Malaysia, Singapore, south Philippines and southern Thailand (Aydinli, 2006). Though much of the groups’ leadership has been captured and killed by 2010 (), there is evidence of the continuity of the organization with strengthened links with Al Qiada. There is however, within the ranks of Jemaah Islamiyah, there is a growth of a section of opinion that Al Qaida like hard line approach to achieving the aims is not fruitful; instead a more bureaucratic approach is needed that targets religious proselytization to prepare the ground base to support a military revolution in the longer term that will establish the Islamic rule (CSR Report, 2005). There was only one attempt, by the spiritual leader of Jemaah Islamiyah Abu Bakar Bashir, to run for election in Java. However, there are no large scale overt measures or initiatives undertaken by Jemaah Islamiyah that reflect its commitment to gaining support and converts from among the local populations. 2.2 Comparison between Jemaah Islamiah and Other Extremist Groups in the Broader Muslim world: Different approaches to Islam Jemaah Islamiyah adopts an orthodox approach to Islam and interprets the Quran in a basic and literal format. It believes that not only its good governance to adopt the Islamic sharia, but also it’s the duty of the Muslims to die for the establishment of such an ideal state. The Islamic interpretation of Jemaah Islamiyah reflects its ideological closeness to Al Qaida (Jones, 2008). On the other hand, organizations like Fateh, Hezbolla, Islamic Jihad and Jamaat Islamiyah also interpret the Quran in a literal manner and translate scriptures to mean that it is justified to cause deaths of infidels (Von der Mehden, 2005). 2.2 Comparison between Jemaah Islamiah and Other Extremist Groups in the Broader Muslim world: Cultures, traditions (South East Asian Context) Jemaah Islamiah is a local Indonesian organization even though it has links and probably branches in other countries in South East Asia. The influence of the local culture and tradition (which was originally of a pluralist Islam) is not evident in the ideologies of Jemaah Islamiah (Von der Mehden, 2005). Instead the organization adheres to the Wahabi orthodox school of thought that interprets Quran strictly and invokes divine blessing behind attacking Westerners. 3. Examine the factors that contribute to the moderation of these groups and the extent to which these factors have also moderated extremist groups in the broader Muslim world. The terrorist organizations in the broader Muslim world have seen modernization in different aspects. In the context of the Middle Eastern organizations like Hamas and Fateh, the modernization was brought about by the need to have a political entity and body to negotiate for Palestine with the United Nations and the United States. Towards this, the organizations formed their political wings that could establish the legitimacy of the Palestine and hence further the aim of liberating their land (Carlos Ramirez-Faria, 2007). On the other hand, groups like Al Qaida, while shunning any political involvement, embraced modernization in terms of engineering technology, communication technology, training and recruitment skills and supply chain management for material, funding and people management. This modernized approach to planning and operations was necessary to meet Al Qaida’s objective of causing large scale attacks on the Western powers. In the case of Jemaah Islamiyah, there has been little modernization in terms of using political or social support to gain legitimacy for its objectives. Jemaah Islamiyah has however embraced technology and set up intricate network of suppliers, operating cells, financiers which enabled it to commit lethal and large scale attacks in the region. Conclusion The discussion presented in this paper provides insights about the historical and socio cultural factors that provided a breeding ground for the growth and existence of an extremist organization like Jemaah Islamiyah. It was also noted that Jemaah Islamiyah It can be seen from the above discussion that Jemaah Islamiyah, though regional in origin, is more similar to terrorist organizations like Al Qaida that shun negotiation or political involvement but aim to establish an Islamic rule. While Al Qaida has no specific regional or geographical agenda, Jemaah Islamiyah aims to establish a South East Asian regional Caliphate. Jemaah Islamiyah also uses latest technology and management like Al Qaida, to post maximum damage to its targets. Jemaah Islamiyah differs from other extremist organizations like Fateh, Hezbolla, and Hamas that have modernized to imbibe a political branch that establishes their legitimacy. Like majority of Islamic extremist organizations across the world, it however conforms to the Wahabi ideology of Jihad and uses the scriptures to justify its existence and its actions. References: Reference 1. Ali, M. B. (2006). 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