Religious Conflict: An Analysis and Discussion of Two Unique Cases and a Proposed Model for Change - Essay Example

Section/# Religious Conflict: An Analysis and Discussion of Two Unique Cases and a Proposed Model for Change Religious conflict and violence has long been one of the causal mechanisms behind which individuals have come to a level of disagreement which ultimately transforms into bloodshed. Even a cursory review of history reveals the fact that religious confrontation, and all of its various forms, has brought about conflict to a greater degree than any other mechanism throughout the course of history. Although it is true that individuals have killed one another for access to resources, power, and ethnic reasons, religion, and the interpretation thereof, has been the greatest divider between individuals that world history has yet seen. As such, many individuals have promoted the understanding that there will ultimately be no world peace until piece between religious groups is able to be represented. Whereas this statement may seem as if it is over the top it is the opinion of this particular author that it bears a great deal of truth. Whereas it is childish to believe that any and all conflict will immediately cease at the moment in which case is exhibited between religions, it can definitively be said that peace between religions and religious groups would go a very long way in helping to lessen the degree of violence, bloodshed, and conflict that currently exists throughout the world. As a function of presenting this to a further and more complete degree, this particular analysis will discuss and consider the case of the Israel Palestine conflict as well as the Indian Pakistani conflict that has led to strife and continuous altercations; with a differential in religion being the unifying commonality between these conflicts (Asik 87). Firstly, in order to understand the conflict that is existed throughout the Middle East over the past 50 years, one cannot and should not discount the role that the Israeli-Palestinian conflict has with regards to promoting further levels of instability, hatred, and bloodshed. Ever since the Israeli Jewish state was founded in the late 1940s, a level of tacit distrust and mutual hatred has come to exist between those people who were displaced by the Jewish immigrants and those immigrants who have come to call Israel their home. Whereas it is true that Israelis and Palestinians cannot be so easily separated, religion helps to create a means through which a rapid distinction between these two groups can be affected (Colombo 17). Moreover, those individuals within the fringes of both of these ethnic/religious groups, utilized religion as a means of stirring up discontent and furthering their own goals. Whereas it is true that religion has served as a great divider of people many years, it must never be understated that religion cannot be utilized as a political tool to affect the specific aims and needs of a given individual or group of individuals. The secondary example with regards the way in which religion is ultimately stirred conflict and promoting violence and bloodshed is with regards to the decades old conflict that exists between India and Pakistan. Ultimately, the nation of India comprised the nation of Pakistan up until the time in which independence from the United Kingdom was declared. At such a time, the religious differential that existed within the majorities of these two nations drove a wedge between them and helped to encourage violence within the more radical and extremist groups of both Hindu and Islamic communities (Religious Strife 19671). Even though the two nations have not ever come to war, a level of brutal ethnic cleansing took place upon both the Pakistani and Indian sides of the border in which individuals, and indeed entire villages, were slaughtered due to the fact that they did not ascribe to the majority religion of the particular area. Ultimately, the sacrifice that continues to be paid by individuals within both India and Pakistan is with respect to the fact that a level of mutual agreement and recognition for both of these great faiths cannot be affected. Instead, individuals from both the Hindu and Muslim communities view each other with an aura of suspicion and doubt; furthering the limited interpretation with regards to the way in which these two groups can integrate and hope to form alliances as well as promote progress throughout the region. Ultimately, the distrust and lack of harmony that exists between many of the world religions promotes something of a cyclical crisis by which it is doubtful if any global level of peace will be realized as long as individuals continue to integrate with interpretations of good and bad, right and wrong, ethical and unethical based purely upon their own sometimes narrow-minded interpretations of religion. As the text notes, “Pluralism maintains the least barriers between religions” (Hedges 26). As a means of seeking to break free of this particular mold of distrust and hatred that has thus far been defined, it must be understood that engaging with a degree of pluralism should be the first step. It is the belief of this author that the most effective means of engaging in promoting peace and understanding between religions is to allow for a greater degree of communication and ecumenical movements within these respective communities (Harish 57). Whereas it is true that many individuals who are of a more conservative persuasion with respect to their religious interpretations might be hesitant and ultimately take offense to such integrations of belief, this is the only way in which a level of renewed peace can be exhibited between all of the different faiths that exist throughout the world. However, it should not be understood that merely promoting peace in and of itself is sufficient to and religious conflict. It is also necessary for individuals who are members of states that espouse certain radical ideology to correct these individuals and promote a level of peace and respect within the mainstream religion that they represent. As long as a small minority of individuals is able to hijack a great faith and promote ethnic conflict, hatred, and violence within it, it is doubtful that any piece whatsoever can be exhibited. From the information that is thus far been presented, it must further be understood that in order for harmony and peace to be exhibited between the world religions, this is not something that can merely take place between the leaders and/or holy men of the respective faiths; rather, it is incumbent upon each and every believer to integrate with the importance that religious peace and a lack of strife represents for the entire world. Works Cited Asik, Mehmet Ozan. "Contesting Religious Educational Discourses And Institutions In Contemporary Egypt." Social Compass 59.1 (2012): 84-101. Academic Search Complete. Web. 13 Nov. 2013. "Religious Strife?." Africa Research Bulletin: Political, Social & Cultural Series 50.4 (2013): 19671B. Academic Search Complete. Web. 13 Nov. 2013. Colombo, Ronald J. "The Naked Private Square." Houston Law Review 51.1 (2013): 1-88. Academic Search Complete. Web. 13 Nov. 2013. Harish, S. P. "Ethnic Or Religious Cleavage? Investigating The Nature Of The Conflict In Southern Thailand." Contemporary Southeast Asia: A Journal Of International & Strategic Affairs 28.1 (2006): 48-69. Academic Search Complete. Web. 13 Nov. 2013. Hedges, Paul. Controversies in interreligious dialogue and the theology of religions. London: SCM Press, 2010. Print. Read More