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Journal articles on the topic 'Communal violence'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

Ponniah, James. "Communal Violence in India." Journal of Religion and Violence 5, no. 1 (2017): 79–101. http://dx.doi.org/10.5840/jrv20175239.

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2

Tajima, Yuhki. "Explaining Ethnic Violence in Indonesia: Demilitarizing Domestic Security." Journal of East Asian Studies 8, no. 3 (2008): 451–72. http://dx.doi.org/10.1017/s1598240800006500.

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Recent scholarship on communal violence in Indonesia since the late New Order has focused on identifying causal mechanisms of particular subtypes of communal violence such as large-scale communal violence, town-level communal rioting, intervillage violence, and lynching. While such analyses are useful in understanding aspects specific to each subtype of violence, analyzing each subtype separately risks the analytical problem of selection on the dependent variable if there are important similarities across subtypes. Drawing on the observation that each of these subtypes appeared to rise and fal

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3

Adigun, Olalekan W. "Communal Violence in Nigeria, 2014–21: Mapping, Modeling, and Trends." African Conflict & Peacebuilding Review 13, no. 2 (2023): 1–31. http://dx.doi.org/10.2979/africonfpeacrevi.13.2.01.

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ABSTRACT: This study dissects the patterns and trends of communal violence in Nigeria with the need to watch out for emerging predictors. Using variables like ethno-religious polarization, lootable resources, and climate vulnerability, the article dissects their impacts on the trends of communal violence in Nigeria. Based on data from the Nigerian Security Tracker, Nigeria Watch, and the Federal Ministry of Environment (2014 to 2021), this study uses cluster analyses of the conflicts using maps and tables to analyze the patterns and new dimensions of conflicts. The study found evidence that et

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Ram, Pradeep. "BETWEEN FAITH, FAMILY, AND FEAR: AN ETHNOGRAPHIC STUDY OF HONOUR-RELATED VIOLENCE IN MUSLIM COMMUNITIES IN WESTERN UTTAR PRADESH." International Journal of Advanced Research 13, no. 05 (2025): 337–44. https://doi.org/10.21474/ijar01/21093.

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Background: This article examines honour-related violence within Muslim communities in Western Uttar Pradesh a region shaped by patriarchal kinship structures and recurring communal tensions, especially after the 2013 Muzaffarnagar riots. While honour crimes in India are often theorised within Hindu caste frameworks, their manifestation among Muslims shaped by intersecting gender norms, biradari hierarchies, and communal politics remains under explored. This study addresses that gap by analysing how izzat (honour) functions not only as a familial value but also as a broader mechanism of commun

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5

Datta, Sreeradha. "Post‐election communal violence in Bangladesh." Strategic Analysis 26, no. 2 (2002): 316–21. http://dx.doi.org/10.1080/09700160208450047.

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6

Cheesman, Nick. "Introduction: Interpreting Communal Violence in Myanmar." Journal of Contemporary Asia 47, no. 3 (2017): 335–52. http://dx.doi.org/10.1080/00472336.2017.1305121.

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7

Alavi, Hamza. "Nationhood and communal violence in Pakistan." Journal of Contemporary Asia 21, no. 2 (1991): 152–78. http://dx.doi.org/10.1080/00472339180000131.

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8

Kumar, Radha, and Ashutosh Varshney. "India's House Divided: Understanding Communal Violence." Foreign Affairs 81, no. 4 (2002): 171. http://dx.doi.org/10.2307/20033250.

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Dr. Dalliandeep Kaur Tiwana. "Communal Violence in India and Legislative framework to Control Riots: A Chronological Study." Legal Research Development an International Refereed e-Journal 7, no. I (2022): 30–31. http://dx.doi.org/10.53724/lrd/v7n1.11.

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Communal violence in India is reality since time immemorial. India being the secular country is home to the different religions and cultures. Mutual tolerance and inter-dependence upon each other irrespective of the religion used to be the essence of the Indian society. With the advent of British rule in India the policy of divide and rule was launched in the nation. People started fighting on the name of the caste and religion. Violence based on religion and caste has become a distinctive feature of Indian democratic setup today. The incident can only be regarded as communal riot if there is

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10

Chandra, Sudhir. "Of communal consciousness and communal violence: Impressions from post‐riot Surat." South Asia: Journal of South Asian Studies 17, sup001 (1994): 49–61. http://dx.doi.org/10.1080/00856409408723215.

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11

Mahato, Bhaktipada. "Decoding Communal Violence: Co(n)textualizing Bhagat Singh in Mahesh Dattani's Final Solutions." Akademos: An Interdisciplinary Journal of Literary and Culture Studies II, no. ii (2022): 1–14. https://doi.org/10.5281/zenodo.7079715.

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The Hindu-Muslim communal violence is one of the major and alarming problems in the contemporary independent India. Since ancient times, India has been suffering from communal conflict between Hindus and Muslims and over a century the problem has gradually acquired the shape of communal violence appeared in the form of riots and terrorism. Bhagat Singh, one of the greatest intellectuals and freedom fighters had showed his deep concern for communal disharmony in our country before independence in 1927 through his article, “Communal Riots and Their Solutions” figuring out the causes

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12

Borsuk, Imren. "Dynamics of Communal Violence in the Turkish-Kurdish Conflict." Commentaries 3, no. 1 (2023): 11–24. http://dx.doi.org/10.33182/tc.v3i1.2308.

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Since the 2000s, Turkish-Kurdish communal violence has emerged as a new mode of confrontation in the recent history of Turkey’s Kurdish conflict. Based upon contentious politics literature, this article traces two causal dynamics that have enabled communal violence as a new challenge in the recent history of Turkey’s Kurdish conflict: racialization and countermobilization. While racialization has already been underlined in the literature on the Kurdish conflict, I will argue, however, that a new analytical mechanism that is somewhat neglected in the literature, countermobilization, plays a cru

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13

Horowitz, Dan. "Communal armed organizations." European Journal of Sociology 27, no. 1 (1986): 84–101. http://dx.doi.org/10.1017/s0003975600004537.

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A permanent threat of an outbreak of communal strife is a common characteristic of societies deeply divided along ethno-national, religious or linguistic lines. In such societies the state apparatus is often devoid of the capacity to maintain monopolistic control of the means for the exercise of organized violence in society. Indeed, there are many indications that conditions in communal-conflict-prone deeply divided societies are conducive to the evolvement of illegal or semi-legal community-based armed organizations (Horowitz 1982).

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14

Krause, Jana. "Restrained or constrained? Elections, communal conflicts, and variation in sexual violence." Journal of Peace Research 57, no. 1 (2020): 185–98. http://dx.doi.org/10.1177/0022343319891763.

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Anecdotal evidence suggests that sexual violence varies significantly across cases of election violence and communal conflicts but systematic research is scarce. Post-election violence is particularly likely if electoral mobilization further polarizes longstanding communal conflicts and political elites do not instruct security forces to intervene decisively. I comparatively analyse two prominent cases of post-election violence in Kenya (2007/8) and Nigeria (2008) that exhibit stark variation in sexual violence. Patrimonial networks and norms of violent masculinity that increase the probabilit

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15

Shastri, Sanjal. "Communal Violence in Twenty-first Century India: Moving Beyond the Hindi Heartland." Studies in Indian Politics 8, no. 2 (2020): 266–80. http://dx.doi.org/10.1177/2321023020963721.

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Using communal violence data between 2006 and 2017, this study challenges the idea that communal violence is primarily an issue in the Hindi Heartland. The data demonstrates how Karnataka and West Bengal are also witnessing rising levels of communal violence. The study goes on to take a closer look at the rise of the Bharatiya Janata Party (BJP) in Karnataka and West Bengal. It demonstrates how a combination of factors ranging from localized narratives of Hindu nationalism, caste coalitions, alliances with regional parties and the decline of the Communist Party of India (Marxist) (CPI[M]) in W

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Revathy, S., and Dr T. Senthamarai. "A Study of Socio-Political Manipulation in Bhisham Sahni’s Tamas." International Journal of English Literature and Social Sciences 7, no. 4 (2022): 074–79. http://dx.doi.org/10.22161/ijels.74.11.

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Ernest Benn, said that, “Politics is the art of looking for trouble, finding it everywhere, diagnosing it incorrectly and applying the wrong remedies.” As the lines suggested, Tamas, elucidates the tragic politics behind communal riots by generating a false violation. The notable themes of Tamas include institutional violence, religious identity, communal politics and female centric assaults. This novel addresses the outcome of institutionalised violence and imposed ethnic conflict. The objective of the paper is to analyse socio-political manipulation and communal clashes in Tamas.

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17

Engineer, A. A. "Towards a Materialist Explanation of Communal Violence." Comparative Studies of South Asia, Africa and the Middle East 7, no. 1 and 2 (1987): 50–55. http://dx.doi.org/10.1215/07323867-7-1_and_2-50.

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18

Spencer, Jonathan. "Problems in the Analysis of Communal Violence." Contributions to Indian Sociology 26, no. 2 (1992): 261–79. http://dx.doi.org/10.1177/006996692026002004.

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19

Kuo, Raymond. "Economic Migration and Communal Violence in Pakistan." International Migration 57, no. 5 (2019): 161–80. http://dx.doi.org/10.1111/imig.12590.

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20

Marcus, Ossaiugbo Ifeanyi, Okposo Newton Ighomaro, and Apanapudor Joshua Sarduana. "Mathematical Modeling of Intra-Communal Violence and Risk-Level Analysis. Case Study: Obiaruku Community in Delta State, Nigeria." Asian Journal of Probability and Statistics 26, no. 3 (2024): 44–66. http://dx.doi.org/10.9734/ajpas/2024/v26i3599.

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This paper aims to capture the dynamics of intra-communal violence in a deterministic model of ordinary differential equations, accordingly, the Authors found some interesting results. Lack of quality education, insecurity, bad roads, drugs and alcoholism, unequal representation in government and religious decay have been identified as key factors supporting intra-communal violence over the years. In this research work we built all these factors into a deterministic model describing intra-communal violence and performed some basic mathematical analysis such as positivity of solutions, existenc

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21

Menon, Shailaja, and Jestin Joji. "Juhapura: The Making of a Muslim Ghetto in Ahmedabad." Journal of Social Inclusion Studies 9, no. 2 (2023): 169–83. http://dx.doi.org/10.1177/23944811231172538.

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Ahmedabad, founded by Sultan Ahmed Shah in 1411, is the commercial capital of Gujarat and home to pharmaceuticals, construction and textiles industries. It was also known as Manchester of the East because of the thriving textile industries. Underneath this economic growth story lies a city that has been affected by several instances of communal violence since 1947. Post-independence, the city has recorded four major events of communal violence: in 1969, 1985, 1991 and 2002 ( Ministry of Home Affairs, GoI, 2007 , p. 49). As migration ensued as a result of repeated instances of communal violence

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22

Smidt, Hannah M. "United Nations Peacekeeping Locally: Enabling Conflict Resolution, Reducing Communal Violence." Journal of Conflict Resolution 64, no. 2-3 (2019): 344–72. http://dx.doi.org/10.1177/0022002719859631.

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United Nations peacekeeping operations (UN PKOs) increasingly engage with local communities to support peace processes in war-torn countries. Yet, while existing research tends to focus on the coercive and state-building functions of UN PKOs, their concrete local activities with community leaders and populations remain, empirically and theoretically, understudied. Thus, this study investigates how peacekeepers’ community-based intergroup dialogue activities influence communal violence. It argues that facilitating dialogue between different communal identity-based groups locally can revive inte

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23

Chand, Navneet. "Say It Like You Mean It." Crossings: An Undergraduate Arts Journal 4, no. 1 (2024): 142–47. http://dx.doi.org/10.29173/crossings282.

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There is power and meaningfulness that the act of apology can hold for those with experiences of sexual violence who wish to receive an apology from the perpetrator of the violence committed against them. The perpetration of sexual violence does not occur in a vacuum; there is a communal context in which sexual violence is perpetuated. This paper asks: how can a critical response intervention based in a community accountability model of apology present a transformative alternative to conventional models of perpetrator apology that do not adequately support those who have experienced sexual vio

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24

DUBEY, ISHA. "Between ‘Everyday’ and ‘Extraordinary’: Partition, violence and the communal riots of 1946 in Bihar." Journal of the Royal Asiatic Society 30, no. 2 (2019): 283–312. http://dx.doi.org/10.1017/s1356186319000488.

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AbstractThe year 1937 saw the establishment of Congress Ministries in eight of the eleven provinces in which the provincial elections had been held, Bihar being one of them. The resounding victory of the Congress which secured a clear majority in the province of Bihar and the dismal performance of the Muslim League seemed at the time to depict the mood of the people in general. It was taken as a clear rejection of the politics of communalism and separatism and as an expression of faith in the secular credentials of the Indian National Congress. However, less than a decade later, the province w

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25

Oki, Yuri. "The dynamics of communal violence during civil war." Japanese Political Science Review 4 (January 1, 2018): 87–115. http://dx.doi.org/10.15545/2018006.

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26

Chaudhury, Anasua Basu Ray. "Remembering the Communal Violence of 1950 in Hooghly." Journal of Borderlands Studies 27, no. 1 (2012): 45–59. http://dx.doi.org/10.1080/08865655.2012.687206.

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27

Grimsted, D. "Ante-bellum Labor: Violence, Strike, and Communal Arbitration." Journal of Social History 19, no. 1 (1985): 5–28. http://dx.doi.org/10.1353/jsh/19.1.5.

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28

McCauley, John F. "Economic Development Strategies and Communal Violence in Africa." Comparative Political Studies 46, no. 2 (2012): 182–211. http://dx.doi.org/10.1177/0010414012453034.

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29

Friedrich, M. J. "Effect of Repeated Communal Violence on Mental Health." JAMA 311, no. 23 (2014): 2372. http://dx.doi.org/10.1001/jama.2014.7243.

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30

Mitra, Subrata K. "Lifting the veil: communal violence and communal harmony in contemporary India and Democracy and violence in India and Sri Lanka." International Affairs 71, no. 2 (1995): 429–30. http://dx.doi.org/10.2307/2623530.

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31

Nnabuihe, Onyekachi E. "Spaces of Conflict and Conflict of Spaces: Territory and Communal Conflicts in Jos, North Central Nigeria." India Quarterly: A Journal of International Affairs 76, no. 4 (2020): 535–51. http://dx.doi.org/10.1177/0974928420961731.

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Communal violence, one of the deadliest forms of political violence in Africa, has characterised Jos and other central Nigerian cities since the 1990s. With origins in colonial land and administrative policies at the inception of the city, communal tensions rooted in local elite competition over ‘indigeneship’ and entitlement to political and government positions, access to higher education and land rights have manifested more forcefully in contemporary time claiming over 5,000 lives. This article focuses on the relationship between collective identity, struggle for space and collective violen

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32

Sánchez, Alfonso, Alvaro Fernandez, and Juan B. González. "Conservancies, rainfall anomalies and communal violence: subnational evidence from East Africa." Journal of Modern African Studies 61, no. 1 (2023): 91–115. http://dx.doi.org/10.1017/s0022278x22000416.

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AbstractAre conservancies hotspots for communal violence and if so, do rainfall anomalies increase the likelihood of violence? The consensus from a rich number of case studies suggests that conservancies (e.g. national parks, game reserves) increase tensions between communities, which often lead to violent conflicts. Yet, these insights remain to be empirically tested using a large-N study. We examine this claim and explore if rainfall anomalies have an amplifying effect on violent conflicts. We contend that the spatial convergence between conservancies and rainfall variability can spark confl

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33

Marquis, Christine Luckritz. "Better Off Dead? : Violence, Women, and Late Ancient Asceticism." Journal of Early Christian Studies 33, no. 2 (2025): 305–34. https://doi.org/10.1353/earl.2025.a962354.

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Abstract: Scholarly engagements of hagiography have noted the dynamic relationship between the worlds such texts imagine and the construction of communal identity. As part of such communal imaginings, rhetorical constructions tended to include particular forms of violence toward women or individuals perceived as women: illness, extreme pain, or even death. This article explores how monastic encounters with women or trans monks was rendered in ascetic texts. When a woman or trans monk was found near or in the midst of a male community, they might soon be struck ill, violated, or found dead. Wre

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34

Moghe, Kiran. "Women and the Ideology of Violence in Gujarat." Jnanadeepa: Pune Journal of Religious Studies July-Dec 2002, Vol 5/2 (2002): 87–96. https://doi.org/10.5281/zenodo.4289130.

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For those who witnessed the communal riots in this country during 1992-93 after the demolition of the Babri Masjid in December 1992, there is a terrible sense of <em>deja vu.</em> It pertains to the systematic manner in which Muslim minority women were targeted in the recent communal carnage in Gujarat, as well as its under-reporting in both official government records as well as the media. Ten years later, the violence appears to have been even more systematic, pre-planned, precise and widespread in its magnitude.

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35

Lambert, Tom. "Public Order and State Violence." Radical History Review 2020, no. 137 (2020): 13–33. http://dx.doi.org/10.1215/01636545-8092750.

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Abstract The corpus of law texts surviving from tenth-century England reveals a society that sought to maintain public order without anything resembling a police force. Rather than envisioning order as the product of state coercion, the kingdom’s upper-elite legislators understood society to attend to its own ordering on a local scale through a mix of individual action and communal self-regulation. This tenth-century idealized legal order is unlikely to hold much appeal today; it combined alarmingly libertarian assumptions about the legitimacy of lethal male violence with a harshly punitive co

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36

Madhvendra, Madhvendra, and Dr Rajesh Kumar Singh. "Media: Facilitator or Hinderer of Communal Harmony?" Praxis International Journal of Social Science and Literature 7, no. 5 (2024): 28–33. https://doi.org/10.51879/pijssl/070505.

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Whether it’s the world, nation, society, or community, peace is an essential condition for their development and sustainability. It is even basic for human development. In a globalized world where everything is interconnected, the role of peace and harmony becomes eminent. Because hostility can lead to violence and anarchy, which have far-reaching consequences. It can hamper the process of development. When it’s about a diverse country like India, peace and harmony become the bedrock of development and sustainability. Communal violence and dissension pose a great threat to it. Every society ha

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37

Islam, Md Touhidul, Fahima Durrat, Mahabuba Islam Meem, and Md Raqibul Hasan. "Resilience Building after Violent Attack on Buddhist Community: The Case of Ramu in Cox’s Bazar District of Bangladesh." Social Science Review 40, no. 2 (2024): 143–70. http://dx.doi.org/10.3329/ssr.v40i2.72203.

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This study delves into the analysis of communal violence in Bangladesh, focusing on the 2012 violent attack on the Buddhist community in Ramu, Cox’s Bazar. It examines the extent to which the attack affected the social cohesion of the local Muslim and Buddhist communities and evaluates the efficacy of post-violence responses for strengthening social cohesion and building resilience. We applied a mixed-method approach by using descriptive statistics from a survey of 300 local people and qualitative data from Focus Group Discussions and Key Informant Interviews. Based on an analytical framework

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38

Rathee, Ankita, and Rekha . "Firaaq: A Study of Women Gulped in the Vortex of Gender, Community and Class." ENSEMBLE 3, no. 1 (2021): 113–18. http://dx.doi.org/10.37948/ensemble-2021-0301-a014.

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Communalism has been a dominating factor of ‘secular’ India especially post-Partition and is often accompanied by deeply rooted religious prejudices resulting in vengeance and hatred. The communal violence at various times in the past half-a-century brings forward the barbarity exhibited in the name of religion. These incidents have captured the imagination of several filmmakers from time to time. One such film is Firaaq, which sheds light on the various contoursof Gujarat violence. The present paper analyses the women characters of the film to reveal the implications of communal disturbances

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39

Kammen, Douglas. "Subordinating Timor: Central authority and the origins of communal identities in East Timor." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 166, no. 2-3 (2010): 244–69. http://dx.doi.org/10.1163/22134379-90003618.

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In 2006, a mere seven years after the overwhelming vote in opposition to Indonesia's final offer of 'broad autonomy' and only four years after the restoration of independence, communal violence erupted in Dili, the capital of East Timor. This violence was framed in terms of tensions between westerners, known as kaladi, and easterners, known as firaku. This essay seeks to answer two basic puzzles. First, what are the origins of these communal labels? Second, why did these terms resonate so profoundly within East Timorese society so soon after independence? Tracing the history of these terms, th

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40

Iweze, Daniel Olisa, and Mary Nkechi Okadigwe. "From Hapless Victims to Collaborators: Exploring the Janus Voices of Women in the Aguleri-Umueri Conflict in Igboland, Southeast Nigeria." International Journal for Crime, Justice and Social Democracy 14, no. 2 (2025): 120–28. https://doi.org/10.5204/ijcjsd.3940.

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This article explores the Janus-faced voices of women in the Aguleri-Umueri communal conflicts, highlighting the contradictions inherent in their roles, not merely as victims but also as perpetrators and collaborators. While existing literature has predominantly examined the role of women in conflict resolution, less attention has been paid to their ambivalent positions as both victims and active participants in conflict dynamics. This duality represents a paradigm shift in understanding the narratives surrounding the Aguleri-Umueri communal conflicts. The article challenges conventional portr

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41

Suh, Jiwon. "State Violence or Communal Violence? Interpretations over the 1965~66 Massacres in Indonesia." Critical Review of History 131 (May 31, 2020): 110–36. http://dx.doi.org/10.38080/crh.2020.05.131.110.

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42

Ansari, Arvinder A. "Permanent victims of violence: A sociological study of women victims of communal violence." South African Review of Sociology 40, no. 1 (2009): 62–75. http://dx.doi.org/10.1080/21528586.2009.10425100.

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43

Colet, Anna, Josep Xavier Muntané i Santiveri, Jordi Ruíz Ventura, Oriol Saula, M. Eulàlia Subirà de Galdàcano, and Clara Jáuregui. "The Black Death and its Consequences for the Jewish Community in Tàrrega: Lessons from History and Archeology." Medieval Globe 1, no. 1 (2015): 63–96. http://dx.doi.org/10.17302/tmg.1-1.4.

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In 2007, excavations in a suburb of the Catalan town of Tàrrega identified the possible location of the medieval Jewish cemetery. Subsequent excavations confirmed that multiple individuals buried in six communal graves had suffered violent deaths. The present study argues that these communal graves can be connected to a well-documented assault on the Jews of Tàrrega that occurred in 1348: long known as one of the earliest episodes of anti-Jewish violence related to the Black Death, but never before corroborated by physical remains. This study places textual sources, both Christian and Jewish,

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44

CHAWLA, MUHAMMAD IQBAL. "Mountbatten's Response to the Communal Riots in the Punjab, 20 March to 15 August 1947: An Overview." Journal of the Royal Asiatic Society 26, no. 4 (2016): 683–706. http://dx.doi.org/10.1017/s1356186316000225.

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AbstractMountbatten once said, “I sincerely hope that His Majesty's Government will support me should this eventuality arise. But I feel that if we can blot out 10,000 fanatics in the first round we may stop four hundred million people from being involved in war”.1Despite his strong commitment and prompt responses to the communal riots, Mountbatten's inability to prevent the massacres, especially brutal and widespread in the Punjab, and in the rest of the country in general, invited criticism of his role as the last leader of British India. It is important, therefore, to analyze the dynamics o

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Barak, Oren. "INTRA-COMMUNAL AND INTER-COMMUNAL DIMENSIONS OF CONFLICT AND PEACE IN LEBANON." International Journal of Middle East Studies 34, no. 4 (2002): 619–44. http://dx.doi.org/10.1017/s0020743802004026.

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Recent contributions to the study of ethnic conflict, which attempt to explain why and under what circumstances members of ethnic groups, or communities,1 mobilize and engage in violence, include several works that are inspired by the “security dilemma”—a basic concept of the realist tradition of international theory.2 Barry Posen, for instance, argues that ethnic groups behave like sovereign states in the international system and are influenced by their proximity to other, similar groups in the same way that states are affected by their neighbors. Because security is the primary concern of th

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46

Tambiah, Stanley J. "Presidential Address: Reflections on Communal Violence in South Asia." Journal of Asian Studies 49, no. 4 (1990): 741–60. http://dx.doi.org/10.2307/2058234.

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Ethnic conflict is said to be rampant today. To all those instances familiar to us from the recent past, we may add the latest explosions in Southern Russia, in Eastern Europe, and in India's Kashmir.A great deal has been written on the historical antecedents of ethnic conflicts, and on the political, religious, economic, and social circumstances in which many of them have broken out. These accounts include the effects of global processes that stem from metropolitan centers upon satellite countries, the assumptions and the problems of nation-making, and the politics of ethnic and other group e

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47

Kearney, Robert N. "Sri Lanka in 1984: The Politics of Communal Violence." Asian Survey 25, no. 2 (1985): 257–63. http://dx.doi.org/10.2307/2644310.

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48

Conley, Carolyn A. "Communal Violence in the British Empire: Disturbing the Pax." History: Reviews of New Books 45, no. 3 (2017): 81–82. http://dx.doi.org/10.1080/03612759.2017.1294960.

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49

Varshney, Ashutosh, and Joshua R. Gubler. "Does the State Promote Communal Violence for Electoral Reasons?" India Review 11, no. 3 (2012): 191–99. http://dx.doi.org/10.1080/14736489.2012.705634.

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50

Wilkinson, Steven I. "Electoral Competition, the State, and Communal Violence: A Reply." India Review 12, no. 2 (2013): 92–107. http://dx.doi.org/10.1080/14736489.2013.788316.

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