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One basic component that represents a genuine danger to International Peace and Security was and is Ethno-Religious situated clashes in a profoundly divided society. Ethno-Religious clashes in Iraq, Syria, the Central African Republic, Myanmar, Nigeria, South Sudan and Ukraine among others pull in worldwide consideration and present horrible situations of mass abominations in the influenced state. This paper explores a critical question, what can religious actors do to help deeply divided societies rediscover a sense of living together and building long term peace in the wake of identity-based violence? The objective of this paper is to examine the role of religion in peacebuilding and social cohesion. This paper employs the multidimensional approach of research which is in pursuit of truth, and also the paper relies mainly on research works such as thesis, dissertations, research journals, newspapers and magazines. The finding reveals that religious actors play a critical role as a stakeholder in peacebuilding in deeply divided societies to rediscover a sense of living together and building long term peace in the wake of identity-based violence and should be involved at all stages of the peace process. The study recommends that the Borno State Government should engage religious actors or faith-based organisations in formulating a policy program that is directed towards promoting social coexistence in a deeply divided society like ours to improve social well-being as well as critical drivers of sustainable development, peace and security.

The principle of the autonomy of religious cults from the state is found in many of the Constitutions of European states and it has also been asserted by ECHR. In the case of Romania, this principle was noted for the first time by the 1869 Organic Statute of the Romanian Greek Orthodox Church of Hungary and Transylvania. This was not the case after 1918 when the term autonomy cannot be found in the 1923 Constitution, the 1928 Law on the general regime of religions or in the 1925 Statute of the Romanian Orthodox Church. The period of the communist regime marked the same absence of Church autonomy from the state in constitutional or canonical law. Only with the 1991 Constitution this principle is constitutionally guaranteed by Article 29, paragraph 5. This Article investigate the principle of autonomy from the perspective of Constitution and canon law comments, taking into account also the Law no. 489/2006 on the freedom of religions and the general regime of cults and the 2008 Romanian Orthodox Church Statute. A particular aspect of the autonomy, the right of religious denominations to have their own jurisdictional bodies is discussed by analyzing relevant provisions of the law and the Statute mentioned above and also the interpretations of the courts and the Constitutional Court. The conclusion is that the idea of autonomy is shaped in such a way to mirror a reflection in the canon law of the way in which the separation and balance of powers are conceived in constitutional law.

1. Variation in social movement outcomes -- 2. Mobilizing beyond the secular -- 3. Founding, goals, and nationalism -- 4. Marginalization and mainstreaming -- 5. Sowing seeds of discontent -- 6. Crisis and opportunity -- 7. Rebuilding -- 8. Transnational links -- 9. Activists and the secular.

ENVER HOXHA'S TOTALITARIAN RULE IS NOT ENTIRELY BASED ON MARX, LENIN, AND STALIN, BUT IS DEEPLY ROOTED IN ALBANIAN MATIONALISM. POLITICAL QUESTIOUS WERE ALWAYS LINKED WITH PROBLEMS OF RELIGIOUS GROUPS IN ALBANIA. SPECIFIC EXAMPLES SHOW HOW UNDER THE COMMUNIST REGIME THESE GROUPS WERE PRESECUTED FOR POSING A THREAT TO THE POLICICAL UNITY OF THE NEW NATION.

Intro -- Contents -- Acknowledgements -- Abbreviations -- Introduction -- 1 Bridge-Builders or Pragmatic Capitalists -- 2 Working Religion -- 3 Traction -- 4 Shanghai: a Globalising Marketplace -- 5 Bites of Traction -- Chapter 1 Family -- 1 Rhythms of Tension -- 2 A Moral Pact -- 3 Brother Soh: "We Always Go Back to God for Final Guidance" -- 4 Sister Soh: "If God Wants Me to Be Here, This Place Is My Home" -- 5 Tsu Min: "If You're Not Adaptable, You Can't Stay in a Foreign Place for a Long Time" -- 6 Conclusion -- Chapter 2 Place -- 1 Moving beyond Native Place -- 2 Centring Place -- 3 A Home in Mobility Given by and for God -- 4 Mediating Global Capitalism by Inscribing a Sacred Frame -- 5 Connecting a Christian Territory within State Regulations -- 6 Emplacement by Appropriating an Indigenous Christian History -- 7 Conclusion -- Chapter 3 Community -- 1 Restructuring Community among Other Chinese -- 2 Circle of Joy -- 3 Maintaining Class -- 4 Discordant Politics -- 5 Jockeying Around Race -- 6 Perpetuating the Circle of Joy -- 7 Conclusion -- Chapter 4 Citizenship -- 1 Accumulated Experiences of Citizenship -- 2 Religious Citizenship as a Mode of Migrant Incorporation -- 3 Embarking on a Business Mission Planned by God -- 4 Law-Abiding Residents Working with the Chinese State -- 5 Reformatting Values and Transforming Business as National Contribution -- 6 Conclusion -- Conclusion -- Bibliography -- Index.

Acknowledgements -- Notes on the Text -- Abbreviations -- Introduction -- 1 Bridge-Builders or Pragmatic Capitalists -- 2 Working Religion -- 3 Traction -- 4 Shanghai: a Globalising Marketplace -- 5 Bites of Traction -- 1 Family -- 1 Rhythms of Tension -- 2 A Moral Pact -- 3 Brother Soh: "We Always Go Back to God for Final Guidance" -- 4 Sister Soh: "If God Wants Me to Be Here, This Place Is My Home" -- 5 Tsu Min: "If You're Not Adaptable, You Can't Stay in a Foreign Place for a Long Time" -- 6 Conclusion -- 2 Place -- 1 Moving beyond Native Place -- 2 Centring Place -- 3 A Home in Mobility Given by and for God -- 4 Mediating Global Capitalism by Inscribing a Sacred Frame -- 5 Connecting a Christian Territory within State Regulations -- 6 Emplacement by Appropriating an Indigenous Christian History -- 7 Conclusion -- 3 Community -- 1 Restructuring Community among Other Chinese -- 2 Circle of Joy -- 3 Maintaining Class -- 4 Discordant Politics -- 5 Jockeying Around Race -- 6 Perpetuating the Circle of Joy -- 7 Conclusion -- 4 Citizenship -- 1 Accumulated Experiences of Citizenship -- 2 Religious Citizenship as a Mode of Migrant Incorporation -- 3 Embarking on a Business Mission Planned by God -- 4 Law-Abiding Residents Working with the Chinese State -- 5 Reformatting Values and Transforming Business as National Contribution -- 6 Conclusion -- Conclusion -- Bibliography -- Index.

Констатируется, что экстремизм связан с политическими амбициями обретения властных полномочий с помощью насилия. Такие амбиции могут присутствовать и в религии, особенно если она выдвигает универсалистские претензии. Утверждается, что религиозно-мотивированный экстремизм присутствует в движениях, для которых характерно представление о невозможности толерантного отношения к иным религиозным формам и воззрениям. Религиозный экстремизм, показательным примером которого сегодня является исламизм, ориентирован на установление теократии, а не политической диктатуры. Показано, что постоянно готовый к насилию религиозный экстремизм дрейфует в сторону религиозного терроризма, который представляет собой агрессивные насильственные действия против несогласных с экстремистами людей. Насилие служит достижению религиозных, политических или идеологических целей, а терроризм является средством оказания давления. ; Extremism is associated with the political ambitions of gaining power through violence. Such ambitions can also be present in religion, especially if it imposes universalist claims. There is religiously motivated extremism in the movements for which the conception of the impossibility of tolerant attitude to other religious forms and views is typical. Religious extremism, exemplified by Islamism today, is directed toward establishing a theocracy, not a political dictatorship. Constantly ready for violence, religious extremism is drifting towards religious terrorism, which is an aggressive violent act against people who disagree with extremists. Violence serves religious, political or ideological purposes, and terrorism is a mean of putting pressure.

"Agama" (English: Religion) is a heavily loaded word in Indonesia imbued with a simplistic view that the discourse of "agama" is especially about morality but which is also politically motivated by power interests. The simplicity of the argument is not that it is incorrect, but the valid questions here are: "what the meaning of "agama" isas informed by ethnographies of adat communities, historical archives, media reports, and Indonesian state policies?"This paper examines the 'condition of possibility' of the emergence of the discourse of "agama" in Indonesia. Foucault's theoretical framework is used to investigate the invention of "agama" in Indonesia.Here I limit the discussion to the historical and sociological beliefs and practices that make "agama" possible and focus on "agama" as an operational category in Indonesian politics.This paper links the discourse on "agama" with the discussion of citizenship. Signicant inuence of the discourse of "agama" in the Indonesian systems of government, I argue, has become the most powerful force informing the concept of citizenship in Indonesia. The production of state's denition of the term "agama" was a rupture marking the construction of a new 'eld of control' in the way in which it creates, registers, categorizes, and controls Indonesians' citizenship; thus citizenship is reinforced or subverted by this specic meaning of "agama".The formalization of "agama" and regularitiesof the formalized "agama" has consistently been appropriated to legitimate the adoption of every so often violent measures targeting religious minorities in Indonesia. This paper will also highlight the relationship between the discourse of "agama" and the political exclusion of religious minorities in Indonesia

How do objects become contested in settings characterized by (violent) conflict? Why are some things contested by religious actors? How do religious actors mobilize things in conflict situations and how are conflict and violence experienced by religious groups? This volume explores relations between materiality, religion, and violence by drawing upon two fields of scholarship that have rarely engaged with one another: research on religion and (violent) conflict and the material turn within religious studies. This way, this volume sets the stage for the development of new conceptual and methodological directions in the study of religion-related violent conflict that takes materiality seriously. Contributors are Christoph Baumgartner, Margaretha van Es, Lucien van Liere, Erik Meinema, Birgit Meyer, Daan F. Oostveen, Younes Saramifar, Joram Tarusarira, Tammy Wilks.