Preventing Violent Extremism through Madrassa Reforms and Counter-Narratives

The evolving concept of Preventing Violent Extremism (PVE), as part of ongoing counter-terrorism and counter-extremism efforts, has to address various social, economic, political religious and individual factors that attract or push youth from activism towards extremism. Social media platforms and religious institutions are crucial mediums of influence that can be used to minimise and eventually eliminate the exploitation of these two domains by violent-extremist groups for recruitment, propaganda and legitimation of their extremist agendas. Articles in this issue give an insight into the roles played by social media and madrassas as well as religious leaders and extremists in Sri Lanka, Pakistan and Indonesia.

The first article by Rohan Gunaratna analyses the recent riots between the Sinhalese and Muslim communities in Sri Lanka. It observes the historical development of relations between the two communities, specifically focusing on the role of Sinhala ultra-nationalists in advancing their communal and political agenda in the island state. In 2012 and 2013, the ultra-nationalists’ intolerant rhetoric against Muslims and Christians emboldened supporters to engage in mob violence targeting both minorities. Communal riots had erupted in 2014 and intermittent bomb attacks on Muslim establishments occurred in 2017. To restore communal harmony, the author prescribes a cohesive approach that combines laws criminalising intolerant rhetoric and propaganda in cyber and physical space, arrests of those involved in mob violence, and building structures at national and grassroots level to foster communal harmony.

In the second article, Hussain Mohi-ud-Din Qadri examines the madrassa (Islamic seminaries) education system in the context of growing radicalisation and religious extremism in Pakistan. The piece studies the madrassas’ relationship with various political groups, and their local and foreign funding sources. The study relies on published reports as well as quantitative data collected from over one hundred madrassas in Punjab. The study finds that several madrassas in Punjab have links with local and foreign militant organisations that render them vulnerable to external manipulations and interference. However, madrassas which purely dedicate their energies to learning and teaching are generally free of such manipulations. To meet the challenges and overcome the controversies facing the religious seminaries, the article recommends reforming the educational curriculum, providing quality education, reviewing funding sources of madrassas, banning political affiliations of madrassas and monitoring foreign influences on them.

Lastly, V. Arianti probes the use of sharp weapons in terrorist attacks by Indonesia militant groups. She argues that IS’ emphasis on knife attacks in its online publications, frequent employment of vehicle-ramming and stabbing by lone-wolf attackers in Europe and local jihadist groups’ efforts to seek recognition from IS central contributed to the steady rise of knife attacks in Indonesia. The author believes that while knife attacks will continue to be an attack tactic in Indonesia militant landscape, bombings and shootings will be the preferred tactics because of their relative potential to cause mass casualties.