When last did you attend a sermon? Anyway, we save the topic for another day!

The stigma associated with terrorism and its connection to Muslims is a complex issue that has evolved significantly in recent decades, particularly in the wake of major global events such as the September 11 attacks in the United States. Many times we see members of the public avoiding public gatherings where its predominantly Muslims , let alone being alone with two or three in an elevator when the news recently announced of possible attacks. Do you remember that one time you had to say a silent prayer in the midst of an unprecedented incident? Well, I can!

Today we delve into the toxic relationship between the West and the East that affects the Global south which is intricate and multifaceted, particularly regarding religion and belief systems. This toxic yet dynamic relationship adds another layer of complexity to global politics, where religion and ideology significantly influence alliances and conflicts. The rise of religious extremism and terrorism, often linked to geopolitical struggles, highlights the challenges faced in these interactions.

Years ago, technology introduced many of us to films portraying violence from terrorist groups occupying sovereign states. In these narratives, the U.S. military often responded swiftly, sending Air Force One to deploy soldiers against the rebel factions. To jog your memory, think of movies like Air Force One with Harrison Ford, Passenger 57, and Delta Force 3. When we analyze these fictional portrayals in light of current events, we can observe how the contemporary-world responses to terrorism and conflict have evolved, reflecting the complexities of modern warfare.

In recent years, the threat of terrorism has escalated, particularly in regions like East Africa and parts of West Africa. Al-Shabaab, an extremist group operating primarily in Somalia, has been at the forefront of this violence. These group has been responsible for numerous attacks, including the tragic Westgate Mall attack in Nairobi in 2013, which resulted in the deaths of 67 people and left many others injured. This attack showcased not only the group’s capability to strike in urban centers but also the profound impact of their actions on regional security. Are they enemies of progress?

Al-Shabaab’s motivations are deeply rooted in a radical interpretation of Islam, aiming to establish a strict Islamic state in Somalia. They seek to undermine the influence of Western powers and local governments, viewing their actions as a form of jihad against perceived enemies of Islam. Their operations extend beyond Somalia, affecting neighboring countries and contributing to a broader sense of instability in the Horn of Africa. The group’s tactics and ideology highlight the ongoing challenges in combating terrorism and the complexities of addressing the root causes of extremism in the region.

     

 

Boko Haram, a militant Islamist group predominantly active in Nigeria, has gained notoriety for its violent campaigns against the Nigerian government and its brutal attacks on civilians. Founded in the early 2000s, the group is known for its extreme opposition to Western influence and ideals, which is reflected in its name that translates to “Western education is forbidden.” One of the most notorious incidents associated with Boko Haram was the Chibok kidnapping in 2014, where over 200 schoolgirls were abducted from a secondary school in Chibok, Borno State. This act drew international condemnation and highlighted the group’s commitment to its radical agenda, which includes enforcing a strict interpretation of Sharia law in Northern Nigeria. Boko Haram’s activities have led to significant instability in the region, resulting in thousands of deaths and displacing millions of people. The group’s ongoing insurgency has also raised concerns about the humanitarian crisis in Nigeria and neighboring countries.

Mungiki is a sect in Kenya that originally emerged in the 1980s as a traditionalist group aimed at preserving Kikuyu customs and identity. Founded as a response to the erosion of cultural values and the marginalization of the Kikuyu community, Mungiki initially sought to promote spiritual and cultural revivalism. Members engaged in traditional practices, rituals, and a form of spiritual leadership that emphasized a return to their ancestral roots. However, over time, Mungiki evolved into a more violent gang, engaging in criminal activities such as extortion, assassinations, land grabbing, and protection rackets. This shift from a cultural movement to a violent entity can be attributed to several factors, including socio-economic disparities, political marginalization, and the inability of traditional leadership structures to effectively address the grievances of the youth. In some cases, elements within the Kenyan political landscape have been accused of providing tacit support to Mungiki for their own gain, using the group to mobilize support in elections or to exert control over local populations. This complex interplay between Mungiki, local politics, and state authority highlights broader themes of how religion, ideology, and cultural identity can influence political dynamics in Kenya. The sect’s rise and transformation also underscore the challenges of addressing grievances in a way that is inclusive and respectful of cultural identities, as well as the difficulties in tackling organized crime in a politically charged environment.

The proliferation of weaponry, including advanced military technologies and nuclear arms, complicates the West-East relationship further. Countries in the Global South, facing security threats, often seek military partnerships with both Western and non-Western powers, creating a complex web of alliances. This pursuit of military support can inadvertently contribute to an arms race, exacerbating tensions between different regional and global actors.

To address the challenges posed by religious extremism and terrorism, a multifaceted approach is required.

• First, it is crucial to invest in education and economic opportunities for youth in vulnerable regions to combat the appeal of extremist ideologies. By addressing underlying socio-economic issues, communities can build resilience against radicalization.

 

• Second, fostering dialogue between different religious and cultural groups can promote understanding and cooperation, mitigating tensions that fuel conflicts. This dialogue should include not only government actors but also civil society and grassroots organizations.

 

• Lastly, international cooperation is essential to tackle the transnational nature of terrorism. Strengthening intelligence sharing and collaborative efforts among nations can enhance counter-terrorism initiatives while respecting the sovereignty of states.

In conclusion, the relationship between the West and the East, influenced by religious beliefs and ideologies, is a significant factor in shaping global politics. By addressing the root causes of extremism and promoting cooperation, it is possible to forge a path toward greater stability and peace in regions plagued by violence and conflict.