Download Free Muslim Perspective On The Mindanao Conflict Book in PDF and EPUB Free Download. You can read online Muslim Perspective On The Mindanao Conflict and write the review.

Subnational conflict is the most widespread, enduring, and deadly form of conflict in Asia. Over the past 20 years (1992-2012), there have been 26 subnational conflicts in South and Southeast Asia, affecting half of the countries in this region. Concerned about foreign interference, national governments limit external access to conflict areas by journalists, diplomats, and personnel from international development agencies and non-governmental organizations. As a result, many subnational conflict areas are poorly understood by outsiders and easily overshadowed by larger geopolitical issues, bilateral relations, and national development challenges. The interactions between conflict, politics, and aid in subnational conflict areas are a critical blind spot for aid programs. This study was conducted to help improve how development agencies address subnational conflicts.
Across more than four decades, the conflict between the national government and Muslim liberation forces in the southern Philippines has killed tens of thousands and displaced millions. Two landmark agreements under the presidency of Benigno S Aquino III — the first in 2012 and the second in 2014 — raised high hopes that peace might finally be on the way. But the peace process stalled, and has yet to regain momentum, after a botched counterterrorism operation in early 2015.This volume provides both in-depth examination of the latest stage of a still-ongoing peace process as well as richly textured analysis of the historical, political, and economic context underlying one of the most enduring conflicts in the world. It is thus an extremely important foundational resource in the continuing quest for peace and prosperity in Mindanao.
"John Paul Lederach's work in the field of conciliation and mediation is internationally recognized. He has provided consultation, training and direct mediation in a range of situations from the Miskito/Sandinista conflict in Nicaragua to Somalia, Northern Ireland, Tajikistan, and the Philippines. His influential 1997 book Building Peace has become a classic in the discipline. In this book, Lederach poses the question, "How do we transcend the cycles of violence that bewitch our human community while still living in them?" Peacebuilding, in his view, is both a learned skill and an art. Finding this art, he says, requires a worldview shift. Conflict professionals must envision their work as a creative act-an exercise of what Lederach terms the "moral imagination." This imagination must, however, emerge from and speak to the hard realities of human affairs. The peacebuilder must have one foot in what is and one foot beyond what exists. The book is organized around four guiding stories that point to the moral imagination but are incomplete. Lederach seeks to understand what happened in these individual cases and how they are relevant to large-scale change. His purpose is not to propose a grand new theory. Instead he wishes to stay close to the "messiness" of real processes and change, and to recognize the serendipitous nature of the discoveries and insights that emerge along the way. overwhelmed the equally important creative process. Like most professional peacemakers, Lederach sees his work as a religious vocation. Lederach meditates on his own calling and on the spirituality that moves ordinary people to reject violence and seek reconciliation. Drawing on his twenty-five years of experience in the field he explores the evolution of his understanding of peacebuilding and points the way toward the future of the art." http://www.loc.gov/catdir/enhancements/fy0616/2004011794-d.html.
These essays are conveniently arranged from general to specific issues of the Mindanao conflict and the central relevance of the Muslim South to the problem.
Publisher Description
Underlying all the manifestations of a complex conflict in the southern Philippines is a straightforward political-economic explanation. This study contends that landlessness and the continuing weakness of state institutions in implementing agrarian reform and enforcing ancestral domain claims are fundamental issues whose resolution may well hold the key to establishing long-term peace in the southern Philippines.
Ottoman-Southeast Asian Relations: Sources from the Ottoman Archives, is a product of meticulous study of İsmail Hakkı Kadı, A.C.S. Peacock and other contributors on historical documents from the Ottoman archives. The work contains documents in Ottoman-Turkish, Malay, Arabic, French, English, Tausug, Burmese and Thai languages, each introduced by an expert in the language and history of the related country. The work contains documents hitherto unknown to historians as well as others that have been unearthed before but remained confined to the use of limited scholars who had access to the Ottoman archives. The resources published in this study show that the Ottoman Empire was an active actor within the context of Southeast Asian experience with Western colonialism. The fact that the extensive literature on this experience made limited use of Ottoman source materials indicates the crucial importance of this publication for future innovative research in the field. Contributors are: Giancarlo Casale, Annabel Teh Gallop, Rıfat Günalan, Patricia Herbert, Jana Igunma, Midori Kawashima, Abraham Sakili and Michael Talbot
This study analyzes the ongoing conflicts in southern Thailand and southern Philippines between indigenous Muslim minorities and their respective central governments. In particular, it investigates and interrogates the ideological context and content of conflicts in southern Thailand and southern Philippines insofar as they pertain to Islam and radicalism in order to assess the extent to which these conflicts have taken on a greater religious character and the implications this might have on our understanding of them. In the main, the monograph argues that while conflicts in southern Thailand and southern Philippines have taken on religious hues as a consequence of both local and external factors, on present evidence they share little with broader radical global Islamist and Jihadist ideologies and movements, and their contents and contexts remain primarily political, reflected in the key objective of some measure of self-determination, and local, in terms of the territorial and ideational boundaries of activism and agitation. Furthermore, though both conflicts appear on the surface to be driven by similar dynamics and mirror each other, they are different in several fundamental ways.