It is a very sobering time of the year. In France and many other nation states, thousands of people have gathered to remember the anniversary of the Paris terror attacks that killed 130 innocent men, women and children last November (2015). In Iraq, Islamic State suicide bombers are slowing the advance of Iraqi and Kurdish forces into Mosul. Also in Iraq, a mass grave has been found near Mosul containing the bodies of about a hundred people, children included, murdered by the Islamic State. And in Baluchistan in Pakistan, a suicide bomber said to have links with the Islamic State has killed at least fifty people at a Sufi shrine. What did the perpetrators of these acts, criminal or otherwise, have in common? They were Sunni Muslims.
Iraqi government armed forces, Iraqi Shia militia and Iraqi Kurdish peshmerga, backed by American airstrikes, have for about three weeks been moving in on the Islamic State stronghold of Mosul, where it is estimated that 1.5 million civilians remain, most, presumably, against their will. Yesterday we learned that Syrian Kurdish armed groups have started an assault on the Islamic State “capital” of Raqqa with American, French and British air support.
Despite the involvement in recent years of some non-Muslim nation states in the wars that engulf Iraq and Syria, most of the death and destruction in both nation states are directly attributable to the failure of Sunni and Shia Muslims to live in peace with one another (although people such as Christians and Yazidis, who have nothing to do with the Sunni and Shia struggle for supremacy/survival, have themselves been targeted for expulsion, murder and/or genocide, more often than not by Sunni Muslims). Yemen is also a nation state where war, death and destruction are directly attributable to Sunni and Shia rivalry, and in Pakistan such rivalry leads to the loss of innocent life on a regular basis, with Shia Muslims the most frequent victims. Tensions between Sunni and Shia Muslims remain high, but at present rarely result in deaths, in Saudi Arabia, Bahrain and Turkey (in Turkey, the Muslims most often considered Shia are the Alevis and the Bektashis). Sunni and Shia tensions cannot be blamed for the conflicts/wars in Afghanistan, Libya, Somalia or Sudan, or for the communal tensions that exist, and the bloody violence that occasionally erupts, in Nigeria, Egypt, Mali or Bangladesh, but in the nation states just listed Muslims are largely responsible for all the death and destruction (in these cases, Sunni rather than Shia Muslims are usually the guilty party, with their victims being Christians, Animists, Hindus, Jews, Sikhs and/or self-confessed atheists or humanists). This is not to say that wars, death and destruction are the responsibility of Muslims alone (note, for example, how non-Muslims such as Christians are destroying South Sudan and the Democratic Republic of the Congo, and how Russia and Ukraine are at war over eastern Ukraine) or that Muslims are not sometimes the innocent victims of death and destruction deriving from non-Muslims (note, for example, the persecution of Muslims in Buddhist-majority Myanmur), but globally Muslims are the cause of more wars, death and destruction than any other group of people that can be identified because of their religion or belief. However, I have yet to list the nation states where worries about Islamist extremism and radicalisation remain a real threat, or where Islamist groups with violent agendas remain in place and occasionally engage in acts of terrorism. Such nation states include Algeria, Chad, Mauritania, Tunisia, China, India, Indonesia, Philippines, Thailand, Uzbekistan, Russia, Turkey, Israel, Lebanon, Palestine, France and the UK.
I mention all this to give what follows a context: there are worrying signs that Indonesia and, even more obviously, Bangladesh are subject to changes that will lead inevitably to more hardline and intolerant attitudes toward minority groups. Indonesia, the nation state with the largest Muslim population on the planet, first. Note the following:
One, Archipelago Islam or Islam Nusantara, traditionally noted for its moderation, tolerance of diversity and protection of minority rights, has been under threat ever since the Bali bombings of 2002.
Two, a higher proportion of males and females, some of the latter from a very young age, wear overtly Muslim dress than they did in the past.
Three, once-popular transvestite beauty contests are now rarely if ever held.
Four, some Muslim groups apply pressure on the government to legislate about issues of morality that have in the past been matters of personal conscience.
Five, hardline Hizb-ut-Tahrir has had a presence in the country for some years and its influence is growing.
Six, polls suggest growing numbers of Muslims want a caliphate in Indonesia and the imposition of sharia law.
Seven, the government is considering legislation to ban alcohol, gambling and prostitution.
Eight, in recent years, members of religious minorities have suffered assault by their Muslim neighbours, and the government has backed the demolition of churches, mandirs and temples.
Last, Jakarta’s governor, Basuki Purnama, is currently under attack from Muslims because he told voters they should not allow themselves to be fooled by the common interpretation of a qur’anic verse instructing them not to vote for non-Muslim leaders such as himself (Purnama, an ethnic Chinese, is Christian). For being so “outspoken”, Purnama may face blasphemy charges.
I will now spotlight Bangladesh.
One, Islamists have murdered, often openly in the streets of large urban centres, an educationalist who was assumed by his assailants to be secular/humanist even though he never said in public that he was, Hindus, Christians, a Buddhist monk, members of the gay community and openly secular/humanist bloggers.
Two, rather than the government protecting secularists/humanists and confirming their right to express their opinions, it has urged such people not to “attack” Islam or cause offence to conventionally pious Muslims, and to respect the sentiments of the Muslim majority.
Three, in July this year, 22 people, most of whom were non-Muslim foreigners, died when a bomb exploded in a bakery or cafe in a prosperous part of Dhaka.
Four, extremist groups said by group members themselves to have links with Al-Qaeda and/or the Islamic State have grown in number and popularity in recent years.
Five, Bangladesh is experiencing a process called Arabisation, which, among other things, has led to Persian-origin words and phrases being replaced by Arabic words and phrases, and women dressing in ways more resonant of the Arab Middle East than the Indian sub-continent.
Six, in recent decades, Bangladesh has witnessed the opening of a growing number of madrasas, or religious schools, funded by Saudi Arabia and, inevitably, the madrasas reflect the oppressive and intolerant version of Sunni Islam known as Wahhabism.
Last, in recent weeks, more than a hundred Hindu homes and seventeen mandirs have been looted and vandalised by groups of Muslim men, simply because of an unproven allegation that a Hindu youth shared a Facebook post that some said denigrated the Masjid al-Haram, Islam’s holiest site in Makkah because it encloses the Ka’aba.
Bangladesh has in the past been celebrated as a Muslim-majority nation state in which respect for diversity and a live-and-let-live attitude prevail. This is clearly no longer the case, just as it is no longer the case in Indonesia. But one is inevitably compelled to ask the following: If conditions are so dire for non-Muslims in Indonesia and Bangladesh, how much worse are they for non-Muslims in Saudi Arabia, Sudan, Afghanistan, Somalia or Pakistan, or in those parts of Nigeria, Syria or Iraq terrorised by groups such as Boko Haram or the Islamic State?
Turkey is sometimes held up as an example of how government by an Islamist party need not pose a threat to democracy or to the individual or collective rights of members of minority groups, but I know from first-hand experience that the reality is not as many people wish to believe. Consider the following.
First, all Turkey’s Christian, Yazidi and Jewish communities are substantially smaller than they were fifty or a hundred years ago, discriminatory legislation, Muslim antipathy for non-Muslims, pogroms, massacres and genocide all playing their part in such declines in population.
Second, the AKP government’s determination to enhance the influence of orthodox Sunni Islam, an agenda supported by influential Naqshbandi Sufis who are probably the least Sufi-like Sufis on the planet, means that Alevi, Shia and most Sufi Muslims feel that, as in the past, the state no longer respects the rights of all Turkey’s citizens.
Third, because the AKP monopolises power in Ankara, billions of Turkish liras have been spent on the construction of Sunni mosques; Sunni Islam is taught in many/all the nation’s schools; non-Sunni manifestations of Islam and/or Alevism are excluded from the classroom; and only in recent years has some money been channelled to the Alevis so they can build themselves cemevis for social, cultural and/or religious purposes.
Fourth, the recent failed coup has been used by the government as an excuse to purge the armed forces, the judiciary, the civil service, the school system and the universities of individuals whose loyalty toward the AKP and its Islamist programme is questionable, and to close down newspapers, publishing houses and TV and radio stations deemed unreliable allies of the existing regime.
Last, in recent years the AKP has sounded increasingly like a party that subscribes to Turkish nationalism, albeit not in the ludicrously triumphalist and murderous form subscribed to by some groups on the far right, but this has inevitably done much to alienate even further those small Greek, Armenian, Georgian and Arab communities that remain in the republic, and the 20 million Kurds who once again feel as if their rights and lives are under threat from the state because of the president’s misguided decision to resume the war against the PKK.
In other words, for millions of citizens of the Turkish Republic who are not Sunni Muslims, Naqshbandis and/or ethnic Turks, life stinks. And life stinks because the political scene is dominated by the Islamist AKP, which has scant regard for anyone who is not Turkish and/or in sympathy with increasingly inflexible and intolerant Sunni Islam.
P.S. I recently attended a National Interfaith Week event at St. Nicholas Church of England Cathedral in Newcastle-upon-Tyne where, in a welcome departure from convention, speakers from the Ahmadiyya rather than the Sunni Muslim community were given an opportunity to reflect on the themes of peace, justice and reconciliation. Formalities over, everyone chatted around a spread of food and non-alcoholic drinks. I learned that the two Ahmadiyya Muslims present were husband and wife, and that they had fled from the Punjab in Pakistan earlier in the year because of death threats directed toward them by their Sunni Muslim neighbours. The husband had taught for thirty years in a college near Lahore; his wife had engaged in many charitable endeavours to help disadvantaged Pakistani citizens, no matter their religion or belief. The couple were still delighting in the fact that in the UK, as a general rule at least, people with different religions and beliefs, in this case Christians, Hindus, Jews, Sikhs, Muslims and atheists, meet, mix and mingle as equals and as friends.
Because Ahmadiyya Muslims had been given the chance to represent the Muslim community at the event in the cathedral, no one attended from the region’s large Sunni community.