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| 1 |
ID:
057920
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| 2 |
ID:
056459
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| 3 |
ID:
075239
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| Publication |
2006.
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| Summary/Abstract |
This paper examines the limitations on civil society organisations (CSOs) in India's Northeast, specifically the state of Meghalaya, and suggests some strategies they must pursue to overcome them. The majority of literature concerning the Northeast tends to focus on national security, insurgency and violence, with a limited analysis of the role of CSOs and the human security of people living in these circumstances. CSOs in the Northeast face restrictions from above by the central government and the military, and from below by insurgent organisations and ethno-nationalist movements; in other words, by civil society itself. While the struggle for autonomy and rights in the Northeast looks set to continue, the effectiveness of CSOs is being further jeopardised as they are caught between these more powerful actors. The functioning of CSOs is being curtailed, and the lives and needs of people living between these poles are being neglected. Using Meghalaya as an example, this paper discusses the consequences for human security and the limitations faced by CSOs operating in the region. The paper argues that, in order to more effectively empower the people in the region, CSOs need to transcend co-optation from above and below, and focus on local human security issues rather than nationalist or ethno-nationalist agendas.
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| 4 |
ID:
064416
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| 5 |
ID:
019955
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| Publication |
July 2001.
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| Description |
385-406
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| 6 |
ID:
077158
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| 7 |
ID:
023394
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| Publication |
2002.
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| Description |
497-516
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| 8 |
ID:
059643
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| 9 |
ID:
064635
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| 10 |
ID:
023395
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| Publication |
2002.
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| Description |
517-537
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| 11 |
ID:
019954
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| Publication |
July 2001.
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| Description |
365-384
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| 12 |
ID:
169121
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| Summary/Abstract |
Scholarly work exists on how Muslim minority positioning affects identity and politics, but what is less known is its impact on religion. Sri Lanka’s 9% Muslim population, the country’s second largest minority, has undergone a series of recent changes to religious identity, thinking and practice, which have been shaped by its relationship to the dominant and warring ‘ethnic others’. As Sri Lanka plunged deeper into armed conflict in the 1990s, Muslims experienced significant shifts in religious thinking and practice, identifying strictly with a more ‘authentic’ Islam. After the war ended in 2009, Muslims became the target of majoritarian Sinhala-Buddhist violence, resulting in a reinterpretation of Islam and a counter process of change. Using the Sri Lankan Muslim case study to engage with scholarly critiques of majority–minority binaries, this article analyses how religious change is brought about through the interjection of minority status with ethno-nationalisms and conflict. Its focus on Islam in Sri Lanka contributes to area studies and to Islamic studies, the latter through a rare analysis of Islamic reform in a Muslim minority context.
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