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Under the many historic Baloch dynasties, non-Muslims had much religious and economic freedom. Even after the Baloch people were incorporated into Pakistan, the Baloch society did not discriminate against non-Muslims.<ref>What Is Moderate Islam?, 2017, pp. 180</ref> Under the many historic Baloch dynasties, non-Muslims had much religious and economic freedom. Even after the Baloch people were incorporated into Pakistan, the Baloch society did not discriminate against non-Muslims.<ref>What Is Moderate Islam?, 2017, pp. 180</ref>


Baloch people were known for secularism, and Balochistan was largely untouched by several waves of ] which swept the region.<ref name=":1">{{Cite book|title=Descent Into Chaos: The United States and the Failure of Nation Building in Pakistan, Afghanistan, and Central Asia|first=Ahmed|last=Rashid|year=2008|page=283}}</ref> Baloch people were known for secularism, and Balochistan was largely untouched by several waves of ] which swept the region.<ref name=":1">{{Cite book|title=Descent Into Chaos: The United States and the Failure of Nation Building in Pakistan, Afghanistan, and Central Asia|first=Ahmed|last=Rashid|year=2008|page=283}}</ref>


== 20th century - present == == 20th century - present ==
Until the 20th century, the Baloch had no elaborate structure of religious institutions and had a secular sociopolitical structure.<ref>The Cultural Context of Health: A Baloch Perspective: an Exploration of the Cultural Context and Consequences of Perceptions of Illness and Health-seeking Behaviour of the Baloch, Naseer Dashti, 2008, pp. 88</ref> The influence of religion in Balochistan grew after the mid-20th century, due to the ] and the ].{{r|Korn2008|page=362}} Until the 20th century, the Baloch had no elaborate structure of religious institutions and had a secular sociopolitical structure.<ref>The Cultural Context of Health: A Baloch Perspective: an Exploration of the Cultural Context and Consequences of Perceptions of Illness and Health-seeking Behaviour of the Baloch, Naseer Dashti, 2008, pp. 88</ref> The influence of religion in Balochistan grew after the mid-20th century, due to the ] and the ].{{r|Korn2008|page=362}}


] also espoused secularism.<ref>{{Cite book|title=In Their Own Words Understanding Lashkar-e-Tayyaba|first=C. Christine |last=Fair|year=2018|page=192}}</ref> The first Baloch nationalists were inspired by ].<ref>{{cite web|url= https://carnegieendowment.org/research/2013/04/balochistan-the-state-versus-the-nation?lang=en|date=11 April 2013|publisher=The Carnegie Endowment for International Peace|access-date=9 November 2024 |title=Balochistan: The State Versus the Nation }}</ref> Baloch nationalism was also known for its ].<ref> Pakistan?, 2012, C. Hurst & Company, pp. 88, ISBN: 9781849042239, 1849042233</ref> Baloch nationalism and secularism were known for the inclusion of women and fighting against issues of women in Balochistan.<ref>{{Cite book|last1=Enrile|first1=Weiss|last2= Zaleski|first2=Annalisa V.|last3=Eugenia L.|first3=Kristen|year=2020|title=Women's Journey to Empowerment in the 21st Century|publisher=]|pages= 117, 144|ISBN=9780190927097}}</ref> ] also espoused secularism.<ref>{{Cite book|title=In Their Own Words Understanding Lashkar-e-Tayyaba|first=C. Christine |last=Fair|year=2018|page=192}}</ref> The first Baloch nationalists were inspired by ].<ref>{{cite web|url= https://carnegieendowment.org/research/2013/04/balochistan-the-state-versus-the-nation?lang=en|date=11 April 2013|publisher=The Carnegie Endowment for International Peace|access-date=9 November 2024 |title=Balochistan: The State Versus the Nation }}</ref> Baloch nationalism was also known for its ].<ref>Pakistan?, 2012, C. Hurst & Company, pp. 88, ISBN 9781849042239, 1849042233</ref> Baloch nationalism and secularism were known for the inclusion of women and fighting against issues of women in Balochistan.<ref>{{Cite book|last1=Enrile|first1=Weiss|last2= Zaleski|first2=Annalisa V.|last3=Eugenia L.|first3=Kristen|year=2020|title=Women's Journey to Empowerment in the 21st Century|publisher=]|pages= 117, 144|ISBN=9780190927097}}</ref>


Islamic clergy in Iran and Pakistan vilified the Baloch people due to their secularism.<ref> Marginality and Modernity: Ethnicity and Change in Post-colonial Balochistan, 1996, pp. 244</ref> Many religious institutions used the term "bad Muslims" to describe the Baloch people.<ref>{{Cite book|title=Baluchistan: Terra incognita|first1=Valeria Piacentini |last1=Fiorani|first2=Riccardo |last2=Redaelli|year=2003|page=21}}</ref> Islamic clergy in Iran and Pakistan vilified the Baloch people due to their secularism.<ref>Marginality and Modernity: Ethnicity and Change in Post-colonial Balochistan, 1996, pp. 244</ref> Many religious institutions used the term "bad Muslims" to describe the Baloch people.<ref>{{Cite book|title=Baluchistan: Terra incognita|first1=Valeria Piacentini |last1=Fiorani|first2=Riccardo |last2=Redaelli|year=2003|page=21}}</ref>


In Baloch society, the role of Islamic clerics was limited to preserving the mosque and performing essential rites, such as marriage or funerals. The majority of Islamic clerics in Balochistan were not Baloch, as such jobs were considered against Baloch honor. There was also no influence of ] and ]s in Baloch sociopolitical affairs.<ref>{{Cite journal|last=Thornton|first=T.|date=1895|title=Sir Robert Sandeman and the Indian Frontier Policy|journal=]|volume=10|pages=477-486}}</ref> In Baloch society, the role of Islamic clerics was limited to preserving the mosque and performing essential rites, such as marriage or funerals. The majority of Islamic clerics in Balochistan were not Baloch, as such jobs were considered against Baloch honor. There was also no influence of ] and ]s in Baloch sociopolitical affairs.<ref>{{Cite journal|last=Thornton|first=T.|date=1895|title=Sir Robert Sandeman and the Indian Frontier Policy|journal=]|volume=10|pages=477–486}}</ref>


During the ], Baloch secularists opposed Pakistan from the beginning, and hoped for a Baloch state, claiming that the Baloch people being mostly Muslim did not justify the inclusion of Balochistan into Pakistan.<ref>{{Cite book|title=Pakistan's Democratic Transition: Change and Persistence|year=2016|page=172}}</ref><ref>{{Cite book|title=Pakistan: Between Mosque and Military|first=Husain|last= Haqqani|year=2010|page=102}}</ref><ref name="Akbar2011">{{Cite book|title=The Redefined Dimensions of Baloch Nationalist Movement|first=Malik Siraj |last=Akbar|year=2011}}</ref>{{rp|page=170}} During the ], Baloch secularists opposed Pakistan from the beginning, and hoped for a Baloch state, claiming that the Baloch people being mostly Muslim did not justify the inclusion of Balochistan into Pakistan.<ref>{{Cite book|title=Pakistan's Democratic Transition: Change and Persistence|year=2016|page=172}}</ref><ref>{{Cite book|title=Pakistan: Between Mosque and Military|first=Husain|last= Haqqani|year=2010|page=102}}</ref><ref name="Akbar2011">{{Cite book|title=The Redefined Dimensions of Baloch Nationalist Movement|first=Malik Siraj |last=Akbar|year=2011}}</ref>{{rp|page=170}}
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== References == == References ==
{{reflist}} {{reflist}}

] ]
] ]

Revision as of 10:20, 31 December 2024

Secularism (Balochi: سیکولرزم) has been present in Balochistan since before the 20th century, and has played a role in Baloch society, culture, and nationalism.

Pre-20th century

Before Islam, the Baloch people largely followed the Mazdakian and Manichaean sects of Zoroastrianism. Eventually, most Baloch converted to Sunni Islam, with a small Shia minority. There was no sectarianism among the Baloch people. Many pre-Islamic practices continued in Baloch culture after the conversion to Islam.

Under the many historic Baloch dynasties, non-Muslims had much religious and economic freedom. Even after the Baloch people were incorporated into Pakistan, the Baloch society did not discriminate against non-Muslims.

Baloch people were known for secularism, and Balochistan was largely untouched by several waves of Islamism which swept the region.

20th century - present

Until the 20th century, the Baloch had no elaborate structure of religious institutions and had a secular sociopolitical structure. The influence of religion in Balochistan grew after the mid-20th century, due to the Iranian revolution and the Insurgency in Balochistan.

Baloch nationalism also espoused secularism. The first Baloch nationalists were inspired by Marxism–Leninism. Baloch nationalism was also known for its progressivism. Baloch nationalism and secularism were known for the inclusion of women and fighting against issues of women in Balochistan.

Islamic clergy in Iran and Pakistan vilified the Baloch people due to their secularism. Many religious institutions used the term "bad Muslims" to describe the Baloch people.

In Baloch society, the role of Islamic clerics was limited to preserving the mosque and performing essential rites, such as marriage or funerals. The majority of Islamic clerics in Balochistan were not Baloch, as such jobs were considered against Baloch honor. There was also no influence of Pirs and Sayyids in Baloch sociopolitical affairs.

During the Partition of India, Baloch secularists opposed Pakistan from the beginning, and hoped for a Baloch state, claiming that the Baloch people being mostly Muslim did not justify the inclusion of Balochistan into Pakistan.

Following the 1970s operation in Balochistan, Pakistani intelligence agencies began their policy of Islamization of Balochistan. Pakistani authorities were mainly concerned with secular Baloch nationalists, and they had tolerated the activities of Islamist groups, which they used to weaken the Baloch nationalist influence. Pakistani authorities funded Islamists, who later overshadowed Baloch nationalists in both militancy and politics. Pakistan also funded religious schools and Islamic institutions in Balochistan to increase Islamic fundamentalism and weaken Baloch nationalism and secularism. Pakistan had also settled foreign Islamists in Balochistan. The Pakistani army specifically focused on attacking the secular Baloch nationalists instead of Islamists. In 2002, the Pakistani army rigged the elections in Balochistan in favor of the Jamiat Ulema-e-Islam. The effects of Islamization in Balochistan were seen in 2017.

The Iranian revolution had a role in the Islamization of Balochistan due to religious differences. The influence of Molavis grew, as they gradually replaced the traditional Baloch tribal leadership in society. Before the Iranian revolution, the Baloch society made no differences between Sunnis and Shias, and the mosques of Balochistan were interdenominational. Groups like Jundullah later emerged, although Abdolmalek Rigi portrayed himself from an Iranian Sunni perspective rather than a Baloch perspective, and claimed that he solely fought for increased Sunni rights in Iran and nothing else.

References

  1. Dashti, Naseer (2012). The Baloch and Balochistan: A Historical Account from the Beginning to the Fall of the Baloch State. Trafford Publishing. p. 33. ISBN 978-1-4669-5896-8.
  2. Ahmady, Kameel (2013). From Border to Border Research Study on Identity and Ethnicity in Iran. Avaye Buf. p. 100. ISBN 9788794295314.
  3. ^ Korn, Jahani; Titus, Agnes; Carina, Paul Brian (2008). The Baloch and Others Linguistic, Historical and Socio-political Perspectives on Pluralism in Balochistan. Reichert Verlag. p. 12. ISBN 9783895005916.
  4. Marginality and Modernity: Ethnicity and Change in Post-colonial Balochistan. 1996. p. 240.
  5. Carina, Korn, Jahani, Korn (2003). The Baloch and Their Neighbours. Reichert. pp. 49, 314–317, 248, 260. ISBN 9783895003660.{{cite book}}: CS1 maint: multiple names: authors list (link)
  6. What Is Moderate Islam?, 2017, pp. 180
  7. ^ Rashid, Ahmed (2008). Descent Into Chaos: The United States and the Failure of Nation Building in Pakistan, Afghanistan, and Central Asia. p. 283.
  8. The Cultural Context of Health: A Baloch Perspective: an Exploration of the Cultural Context and Consequences of Perceptions of Illness and Health-seeking Behaviour of the Baloch, Naseer Dashti, 2008, pp. 88
  9. Fair, C. Christine (2018). In Their Own Words Understanding Lashkar-e-Tayyaba. p. 192.
  10. "Balochistan: The State Versus the Nation". The Carnegie Endowment for International Peace. 11 April 2013. Retrieved 9 November 2024.
  11. Pakistan?, 2012, C. Hurst & Company, pp. 88, ISBN 9781849042239, 1849042233
  12. Enrile, Weiss; Zaleski, Annalisa V.; Eugenia L., Kristen (2020). Women's Journey to Empowerment in the 21st Century. Oxford University Press. pp. 117, 144. ISBN 9780190927097.
  13. Marginality and Modernity: Ethnicity and Change in Post-colonial Balochistan, 1996, pp. 244
  14. Fiorani, Valeria Piacentini; Redaelli, Riccardo (2003). Baluchistan: Terra incognita. p. 21.
  15. Thornton, T. (1895). "Sir Robert Sandeman and the Indian Frontier Policy". Asiatic Quarterly Review. 10: 477–486.
  16. Pakistan's Democratic Transition: Change and Persistence. 2016. p. 172.
  17. Haqqani, Husain (2010). Pakistan: Between Mosque and Military. p. 102.
  18. ^ Akbar, Malik Siraj (2011). The Redefined Dimensions of Baloch Nationalist Movement.
  19. The Rise of Militant Islam: An Insider's View of the Failure to Curb Global Jihad, Anthony Tucker-Jones, 2010, pp. 166
  20. Fair, C. Christine and Hamza, Ali (2017) "Rethinking Baloch Secularism: What the Data Say," Peace and Conflict Studies: Vol. 24 : No. 1, Article 1, see Table 2 & Table 4. Archived on 19 December 2024.
  21. A Sociopolitical Study of Iranian Baloch Elites (1979-2013), Ahmad Reza Taheri, 2014, pp. 10-11
  22. "DAN RATHER REPORTS WATCH "THE MOST WANTED MAN IN IRAN"". HDNet. Archived from the original on August 23, 2007. Retrieved September 12, 2007.
  23. "AXS TV". HDNet. Archived from the original on 6 January 2008. Retrieved 15 December 2014.
  24. "Original Programming - Transcripts". HDNet. Archived from the original on 6 January 2008.
  25. "Original Programming - Dan Rather Reports". HDNet. Archived from the original on 23 August 2007.
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