| Front | Back | | --- | --- | | How did Buddhist nationalism in Sri Lanka reinforce ethnic boundaries between majority and minority groups from 1980 to 2005? |

Political mobilization: Monks actively mobilized politically, linking Buddhism directly to national identity.
State policy: Leaders prioritized Buddhist values in education and welfare, alienating non-Buddhist minorities.

| | Why did Sri Lankan political leaders frequently appeal to Buddhist sentiment between 1980 and 2005? |

Electoral support: To secure the votes of the dominant Sinhalese Buddhist majority.
Legitimacy: To align state authority with the island's primary cultural narrative.

| | In Sri Lanka between 1980 and 2005, Buddhist monks played an active role in political mobilization, which helped shape national priorities in education and welfare. | In Sri Lanka between 1980 and 2005, Buddhist monks played an active role in political mobilization, which helped shape national priorities in education and welfare. | | Why did religious tensions in Indonesia escalate during the political transition after Suharto's fall? |

Power vacuum: Political elites exploited religious identities to build local power bases during the transition.
Institutional weakness: Fragile local institutions could not mediate or contain sudden sectarian clashes.

| | How did economic strain interact with religious divisions in Indonesia between 1980 and 2005? |

Resentment: Economic hardship intensified competition and social resentment between communities.
Rhetoric: Secular economic grievances were framed using religious rhetoric, transforming economic disputes into sectarian clashes.

| | Following the fall of Suharto, sectarian violence between Christians and Muslims disrupted regional stability in Maluku and Sulawesi. | Following the fall of Suharto, sectarian violence between Christians and Muslims disrupted regional stability in Maluku and Sulawesi. | | What two main strategies did Indonesian civil society and leaders use to address sectarian conflict post-Suharto? |

Interfaith dialogue: Religious leaders actively promoted mutual understanding to reduce local tensions.
Civil society programs: Non-governmental organizations established local peace-building and mediation programs.

| | How did the rise of satellite TV and the internet challenge traditional religious authority in Asia between 1980 and 2005? |

Globalized access: Believers accessed global religious broadcasts directly, bypassing local clergy.
Decentralization: The internet allowed individuals to exchange ideas and form communities outside traditional institutional control.

| | How did modernization and rapid urbanization alter religious structures in Asian cities between 1980 and 2005? |

Megachurches: Led to the growth of massive, technologically advanced congregations.
Tradition debates: Prompted intense debates over how to maintain traditional values in secular urban environments.

| | Between 1980 and 2005, Asian youth increasingly bypassed traditional physical spaces by using digital platforms to create new forms of religious belonging. | Between 1980 and 2005, Asian youth increasingly bypassed traditional physical spaces by using digital platforms to create new forms of religious belonging. | | What is the danger of analyzing religious conflicts (such as those in Sri Lanka or Indonesia) purely through a theological lens? |

Ignores power dynamics: It masks how political elites weaponize faith for political power and resources.
Overlooks material causes: It ignores underlying economic strains and ethnic boundaries that drive actual violence.

| | Why must historians avoid treating Asia as a uniformly religious region when analyzing the period 1980-2005? |

Regional diversity: It ignores vast differences in state secularism, local pluralism, and varying rates of modernization.
Youth/Urban shifts: It overlooks how urbanization and technology secularized or transformed practice among younger generations.

| |

Looking at this map showing Sri Lanka and Indonesia, how did the geographic distribution of religious groups affect conflict patterns in Indonesia compared to Sri Lanka?

Indonesia: Highly dispersed, localized pockets of diverse groups led to localized regional clashes (e.g., Maluku, Sulawesi).
Sri Lanka: Highly concentrated ethnic-religious boundaries (Sinhalese Buddhists vs. Tamil minorities) aligned with a centralized state-level struggle.

| |

How did the urban modernization depicted here complicate the maintenance of religious traditions in Asian societies?

Secular pressures: Urban environments introduced secular lifestyles that challenged traditional moral beliefs.
Generational divide: Prompted debates between older traditionalists and urbanized youth seeking modern forms of practice.

| |

How did the rise of social media and digital technology shown here affect religious polarization?

Amplified debates: Allowed rapid, unmediated dissemination of radical or sectarian rhetoric.
Mobilization: Enabled activist groups to quickly mobilize public sentiment and organize protests outside formal channels.

| | While pluralism refers to the peaceful coexistence of diverse religious groups, sectarian conflict describes violence or tension between those communities. | While pluralism refers to the peaceful coexistence of diverse religious groups, sectarian conflict describes violence or tension between those communities. | | How did religious festivals contribute to cultural continuity in Asian societies during rapid modernization? |

Generational transmission: They reinforced traditional values and beliefs across generations.
Social cohesion: They strengthened community bonds and collective identity amidst rapid social change.

| | Between 1980 and 2005, migration increased exposure to diverse religious traditions across Asia, challenging exclusive local identities. | Between 1980 and 2005, migration increased exposure to diverse religious traditions across Asia, challenging exclusive local identities. | | How did religious schools in Sri Lanka shape social attitudes during the 1980-2005 period? |

Moral teaching: Reinforced specific moral and religious values alongside academic subjects.
Identity reinforcement: Strengthened ethnic and religious boundaries from an early age.

| | In Indonesia, the transition after the fall of Suharto saw political elites exploit religious issues to fill the power vacuum, leading to widespread sectarian conflict. | In Indonesia, the transition after the fall of Suharto saw political elites exploit religious issues to fill the power vacuum, leading to widespread sectarian conflict. | |

| Buddhism | |

| Modernist Islam | |

| Protestantism | |

| Hinduism | |

| Catholicism | |

| Traditional Islam |

Paper 1 - The Move to Global War6 subtopics

Paper 1 - Rights and Protest6 subtopics

Paper 1 - Conflict and Intervention6 subtopics

Paper 2 - Independence Movements5 subtopics

Paper 2 - Emergence and Development of Democratic States5 subtopics

Paper 2 - Authoritarian States7 subtopics

Paper 2 - Causes and Effects of 20th Century Wars4 subtopics

Paper 2 - The Cold War: Superpower Tensions and Rivalries4 subtopics

Paper 3 - History of Europe18 subtopics

Paper 3 - History of the Americas18 subtopics

Paper 3 - History of Asia and Oceania18 subtopics

IB History Religion in Society Flashcards

Flashcards for Religion in Society

Flashcards for Religion in Society - IB