Suchergebnisse

Der Autor untersucht kritisch instrumentalistische, strukturalistische und orthodox-marxistische Theorien über die Zuspitzung ethnischer und religiöser Konflikte. Er weist darauf hin, daß im Prozeß der Gemeinschaftsbildung, der Herausbildung einer "dichten Vernetzung", mehrere Dichotomien auftreten, die die Konfliktneigung entscheidend beeinflussen. Das wohl wichtigste Spannungsverhältnis besteht dabei zwischen Staat und Ethnie. (DÜI-Sen)

Der Autor untersucht die Bedeutung religiöser und politischer Faktoren im Ersten und Zweiten Indochinakrieg und beschreibt französische, wie amerikanische Bemühungen diese zu kontrollieren. Darüber hinaus werden reale Konfliktstrukturen an Hand bestimmter Beispiele aus der Geschichte Vietnams analysiert.

The process of Christianisation brought with it a new form of violent conflict to the Roman world: religiously motivated attacks on places, objects or people. The most radical form of such conflicts were attacks on the sanctuaries of religious opponents- on temples, synagogues and Church buildings. The results were dramatic and the attacks demanded a reaction from all institutions, from the Emperor to the urban elites. This volume analyses the role of the law, the imperial and local administrations, and the relationship between the institutions and the new regional and local communities whichestablished themselves at the time.

In June 2017, the European Union announced its support for Sahelian governments in fighting religious extremists. This move is a reaction to severe religious violence in many sub-Saharan countries. As of mid-2017, eight out of ten armed conflicts in the region are displaying a religious dimension. Either warring factions differ by religious identity, or they have incompatible ideas regarding the role of religion in the state. Ideas-based "theological" conflicts have strongly increased recently.
Geographical hotspots of theological armed conflicts are the Sahel, Nigeria, and Somalia. All these conflicts either have already spilled over to neighbouring countries or are likely to do so. The consequences have been extreme: the violence has claimed thousands of lives and produced millions of internally displaced persons (IDPs) and refugees, and it continues to undermine the political, economic, and social development of the affected countries.
Although Islamist insurgencies predominate in ideas-based religious conflicts, Christian rebel groups in Congo-Brazzaville, the Democratic Republic of the Congo, and Uganda have also been active since the turn of the millennium. Countries with mixed religious populations are prone to interreligious conflicts, which has materialised in cases such as the Central African Republic, Nigeria, and Côte d'Ivoire.
The causes of these conflicts are not yet fully understood, though they appear to demonstrate a mixture of religious and secular roots. Parallel ethnic- and religious-identity boundaries increase the risks of interreligious confrontation. Weak states both enable the activities of religious extremists and make their ideology a tempting alternative for the population. External support for religious extremism from countries in North Africa and the Middle East poses a special problem.
There are no easy solutions. Efforts to counter religious conflicts must focus on religious and non-religious causes as well as security and development. Development prevents religious violence in the long run; security operations can help hinder or deal with imminent threats. International actors should support African governments, but sustainable policies will be in vain if they do not build on African efforts and capacity.

Although generally considered a tolerant or even an ultra-pacifistic religion,
contemporary Buddhism is far from being free from internal political-religious tensions.
The present article sketches three conflicts: the first is located within the Kagyüpaline
where two sub-currents argue about the legitimacy of the spiritual leader of the
school; the second refers to the controversy over Dorje Shugden, a protective deity whose veneration was declared dangerous by the Dalai Lama and other leaders of the Guelugpa-school in opposition to the defenders of this religious practice; the third one is the dispute over Soka Gakkai whose status as a modern representative of Nichiren Buddhism is questioned by other Japanese Buddhist groups. After having laid out the basic characteristics of the three conflicts the article deals with their impact on contemporary Brazilian Buddhism.