[1] See for example, Faith and Statecraft, "A Special Issue on Religion in World Affairs," Orbis, Vol. 42, No. 2, Spring 1998.
[2] Vali Nasr, “Religion and Global Affairs: Secular States and Religious Oppositions,” in Symposium on Religion and Global Affairs in SAIS Review, Summer-Fall 1998, p. 33.
[3] The following discussion relies heavily on Ashutosh Varshney, “Governance, Pluralism, and Ethnic Conflict in India,” in Satu Limaye and Ahmed Mukarram (eds.) India, Southeast Asia, and the United States: New Opportunities and Prospects for Cooperation, New York: The Asia Society, 1998.
[4] Ibid, p.64.
[5] BIMP-EAGA refers to the grouping of Brunei, Indonesia, Malaysia and the Philippines (BIMP) and the East Asean Growth Area (EAGA).
[6] Rizal Sukma, “Islam, Politics and Society in Indonesia,” paper presented to the seminar on Islam in Asia, Asia Pacific Center for Security Studies, Honolulu, 16 April 1999, p.4.
[7]Jonathan
N. Lipman, Familiar Strangers. Seattle: University of Washington
Press, 1997.
[8] See Riaz Hassan, “Islamic Militancy: Is it the new paradigm?,” Jakarta Post, November 16, 1998.
[9] See “Anwar’s ‘Islamic Network’,” Jane’s Information Group Foreign Report, Secember 17, 1998.
[10] For one view of the relationship between Islam and globalization see www.uccb.ns.ca on Islamic Political Economy and other subjects. See also Dale F. Eickelman, "The Coming Transformation of the Muslim World," Foreign Policy Research Institute - Wire, Vol. 7, No. 9, June 9, 1999.