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Abstract
The hype about the potential for terrorism in Melanesia due to the region's weak and failing states has obscured some of the less newsworthy but equally important developments. One of these is the slow but steady growth in the popularity of Islam in Melanesia. This article reviews the limited literature on terrorism in the Pacific. It provides a brief historical overview of the growth of Islam in Melanesia on a country-by-country basis, and draws on a comparative case study and theories of culture and public goods to explore possible reasons for Islam's appeal. It argues that although Islam is likely to continue to grow, its growth is neither a necessary or sufficient basis for declaring terrorist threats to exist. The article emphasises the need to analyse the broader social factors behind Islam's growth as a basis for understanding the conditions through which potential threats to regional security might develop.
Notes
1. The security studies literature to date has lacked systematic appraisals of how perceived potential terrorist threats in Melanesia might become operational. Although not covered here, future research should seek to specifically address the following issues: conceptualise the range of potential terrorist threat scenarios that might develop; examine the aims and methods of proselytism (dawa) and the roles of external groups supporting dawa (countries and international organisations) in the Melanesia; evaluate the different Islamic sects and sub-sects and their corresponding ideologies and orientations toward extremist violence; and finally, assess the specific vulnerabilities of Melanesian societies that might present opportunities for terrorism such as the scope for recruitment, radicalisation, facilitation and mobility of terrorists in the region.
2. There are numerous academics and Pacific leaders who do not believe that terrorism is a threat in the Pacific. They believe that Australia's concerns over terrorism provide an ulterior motive for intervention. For example, Geoffrey Henry, former Prime Minister and Police Minister of the Cook Islands claims that ‘terrorism is not part of our (the Pacific) world’ and that ‘the Pacific is free of terrorism’ (Panichi, Citation2003). Ian Scales, (2003: 2) claims that the likelihood that a cell of foreign terrorists in the Solomon's could escape detection while they implemented plans to attack Australia is virtually zero.
3. It is difficult to determine the degree to which conversions/reversions to Islam in Melanesia are sincere and genuine because conversions might be occurring because individuals can gain access to previously unattainable opportunities such as education, travel and money via their new social networks. Although conversions for economic gain are likely to be frowned upon by Islamic missionaries in Melanesia, the reality is that in the period of early conversions to Islam in Iran, Syria and Iraq, many occurred in order to obtain economic advantages. These newly converted Muslims also continued to practice their pre-Islamic religions in secret while public professing Islam (Griffel Citation2001). A similar situation could be occurring in Melanesia whereby converts are actually ‘Munafiqs’. Munafiqs are people that outwardly give the impression that they accept Islam, but in actual fact they do not (Zin Citation1991: 41–42).
4. The US Department of State (Citation2006a) and the Ministry of Hajj (Citation2006) agree that Malawi has a Muslim population of twenty percent. However that figure is disputed by the Muslim Association of Malawi, which claims that Muslims are the largest religious grouping now with 4.8 million followers out of the country's approximately 10 million citizens (MPW Citation1999).
5. Ron Crocombe (Citation2001): 205–236) provides a comprehensive overview of how important religion is to cultures in the broader Pacific, while Gary Trompf (Citation1994) provides the most detailed analysis of the unique nature of religion as part of everyday cultural life in Melanesia.
6. "And we prescribe for them therein the life for a life, the eye for the eye, the nose for the nose, the ear for the ear, the tooth for the tooth, and for wounds of retaliation. But whosoever forgives it (in the way of charity), it shall be expiation for him" (The Koran 5:45.)
7. For accidental homicide, there is a different law mentioned. "Never should a believer kill a believer unless by mistake, and whoever kills a believer by mistake should free a believing slave and pay compensation to the family of the deceased, unless they remit it freely" (The Koran 4:92).
8. Jihad is many things but generally it means, ‘striving hard’ ‘spiritual striving’, jihad not of the sword but of the Koran (Zin, Citation1991: 14–15). However Batley (Citation2003) argues that Jihad in the Koran is problematic as a concept because it is open to interpretation and can be used to legitimise the use of violence.