The events of the past few years have been tantamount to the fruition of an ill-conceived plan started little more than one century ago.
Since the early 16th century, an alliance between the Safavids in Iran was established wherein among other things, hashish and opium were distributed to Europe by way of Russia to England[1,2].
Gradually, the roles changed: Moghuls were displaced by the British East India Company[3]; and soon enough, the tzar was removed to further ease trading[4]. This culminated or correlated to the birth of Zionism and Communism at the dawn of the 20th century[5]; and by 1917 England was supporting the bolshevik overthrow of the tzar[6]. The United States was dragged in to support the bolsheviks[7], and the resulting socialist republic of Russia that was born[8] subsequently was, and arguably remains, a cause of destructive warfare for nearly one hundred contiguous years.
Within the scope of pre-defined goals, and after numerous shifts in regional central Asian politics had already begun[9,10], Britain enforced the adverse possession of lands where there currently reside the nations of Israel and Pakistan[11,12].
The birth of the spiritual-industrial complex was in essence created, resulting in a throwback to a medieval era style pan-slavism[13].
The case of Pakistan is unique, nonetheless.
There, were a population of Hindus that renounced their very identity; and only to replace it with Islam[14]. In essence, a population of peoples vilified their root identity of Hinduism[15]; and within that void was immediately replaced a fervent fanaticism of a new self-identity rooted in Islam and Sharia law.
Indeed, a very minor subpopulation warned of troubles to come[16]; and to this day are fervently prosecuted by paranoid irrationality for their criticism of replacing a rich Hindu self-identity with a non-moderate and violent form of Islam[17].
Nonetheless, the actions that occurred to support the establishment of "theocratic republics", and those actions that were made since to ensure the investments thereof, remain the root cause of the problem.
The very definition of reviving religious extremism are tantamount to the resurrection of the Dark Ages. Constantine replaced multi-cultural multi-ethnic societies by imposed homogeneity [18,19], and that would today best be represented by a strict authoritarian police state style enforcement of said homogeneity[20]. This form of tyranny absolutely defined the entirety of the Dark Ages, which then ended with enlightened rationality that gave importance again to the very benefits at risk once more today.
Nonetheless, a regression or deviation away from the institutionally beneficent enlightened ideals towards furthering "theocratic republics" were and remain the cause of every high profile ill resulting from religious zealotry today. Those beneficent ideals endured millennia of assault, only to be marginalized via negligence during this age.
The three arguments presented:
1) Current conditions would not have existed but for a vested interest in the establishment of "theocratic republics" that have turned out to behave as radical theocracies,
2) The consequences of the aforementioned replacements were and remain foreseeable to be harmful, and
3) That any individual having acted as a consequence of enhanced fervency towards religious extremism were and remain foreseeable consequences to the actions mentioned above.
Additionally, there is now a fourth population of people who did not receive any proper education regarding their own origin. How many people know whether or not Rome and Greece had a faith system, instead of one rooted in popular mythology. How many people can appreciate the similarities across calendars amongst pre-historic cultures. How may people discuss physical anthropology, and apply culture and language series within that context.
It is foreseeable that such lackadaisy for the universal concepts of "right" versus "wrong", which are the same as the origin and basis of modern law and logic today, would result at an increased risk towards behaving irrationally.
The only articulable solution to this dilemma is to enforce the Alexandrian behavior and/or the antithesis to Constantinian behavior.
What would then be the Alexandrian solution?
The immediate affects are twofold: internally to stop the furthering of religious extremism by the institution for any ill-conceived gains, and externally to tolerate and respect diversity. This includes the enforcement against any infractions thereof, and not to influence towards unsubstantiated, emotional, or absolute ideals, respectively.
The more long term affect is molding a singular and whole population unified by the appreciation of common origin that predates any one culture or any one religion; and which serve as the basis of governance and law.
REFERENCES:
1. Matthee, R. (2005). The pursuit of pleasure: Drugs and stimulants in Iranian history, 1500-1900. Princeton, N.J.: Princeton University Press.
2. Seyf, A.. (1996). Foreign Trade and the Economy of Iran in the Nineteenth Century. Iran, 34, 117–128. Retrieved from http://doi.org/10.2307/4299949
3. Fisher, M. H.. (1985). The Imperial Coronation of 1819: Awadh, the British and the Mughals. Modern Asian Studies, 19(2), 239–277. Retrieved from http://www.jstor.org/stable/312155
4. Brown, J. B.. (1973). Politics of the Poppy: The Society for the Suppression of the Opium Trade, 1874-1916. Journal of Contemporary History, 8(3), 97–111. Retrieved from http://www.jstor.org/stable/260282
5. MICHELS, T. (Ed.). (2012). Jewish Radicals: A Documentary History. (T. MICHELS, Ed.). NYU Press. Retrieved from http://www.jstor.org/stable/j.ctt9qg2ss
6. McMeekin, S.. (2011). The Russian Origins of the First World War. Harvard University Press. Retrieved from http://www.jstor.org/stable/j.ctt2jbwt2
7. The Foreign Policy of the Little Entente. (1927). The Foreign Policy of the Little Entente. The Slavonic Review, 5(15), 523–536. Retrieved from http://www.jstor.org/stable/4202107
8. Watkins, G. S.. (1920). Revolutionary Communism in the United States. The American Political Science Review, 14(1), 14–33. http://doi.org/10.2307/1945723
9. Majd, M. (2001). Great Britain & Reza Shah the plunder of Iran, 1921-1941. Gainesville, FL: University Press of Florida.
10. Trautmann, T. (1997). Aryans and British India. Berkeley: University of California Press.
11. deBergh Robinson, C.. (2013). Body of Victim, Body of Warrior: Refugee Families and the Making of Kashmiri Jihadists (1st ed.). University of California Press. Retrieved from http://www.jstor.org/stable/10.1525/j.ctt2jcbpc
12. Strawson, J.. (2010). Partitioning Palestine: Legal Fundamentalism in the Palestinian-Israeli Conflict. Pluto Press. Retrieved from http://www.jstor.org/stable/j.ctt183p63z
13. Kohn, H.. (1961). The Impact of Pan-Slavism on Central Europe. The Review of Politics, 23(3), 323–333. Retrieved from http://www.jstor.org/stable/1405438
14. Mauldin, W. P.. (1963). Population and Population Policy in Pakistan. Marriage and Family Living, 25(1), 62–68. Retrieved from http://doi.org/10.2307/349009
15. Sayeed, K. B.. (1963). Religion and Nation Building in Pakistan. Middle East Journal, 17(3), 279–291. Retrieved from http://www.jstor.org/stable/4323609
16. Binder, L. (1961). Religion and politics in Pakistan. Berkeley: University of California Press.
17. Hume, T. (2015, November 30). Outrage over Saudi death sentence for poet on blasphemy charges. Retrieved from http://www.cnn.com/2015/11/29/middleeast/saudi-arabia-poet-ashraf-fayadh-death-sentence/
18. Olsen, G. W.. (2007). The Middle Ages in the History of Toleration: A Prolegomena. Mediterranean Studies, 16, 1–20. Retrieved from http://www.jstor.org/stable/41167002
19. Bailey, M. D.. (2001). From Sorcery to Witchcraft: Clerical Conceptions of Magic in the Later Middle Ages. Speculum, 76(4), 960–990. Retrieved from http://doi.org/10.2307/2903617
20. Jacobs, J. (2004). Dark Age Ahead. New York: Random House.
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