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Animated by the belief that public health programs in Botswana, or other parts of sub-Saharan Africa, would be more effective if those who designed and implemented them possessed a better understanding of existing ethno-medical as well as religious beliefs and cultural practices, Parallel Discourses provides a revised topology of religious identity in Botswana and then shows why it is important to disaggregate or otherwise distinguish between diverse faith-based communities - from traditional

Frontmatter --TABLE OF CONTENTS --ABOUT THE CONTRIBUTORS --INTRODUCTION. THE STRUGGLE TO DEFINE A NATION: RETHINKING RELIGIOUS NATIONALISM IN THE CONTEMPORARY ISLAMIC WORLD /Demichelis, Marco / Maggiolini, Paolo --1. RELIGIOUS NATIONALISM IN THE OFFICIAL CULTURE OF MULTI-CONFESSIONAL LEBANON /Henley, Alexander D. M. --2. SYRIA'S LEBANONIZATION: AN HISTORICAL EXCURSUS WITHIN THE 'NON-EXISTENCE' OF SYRIAN NATIONAL IDENTITY /Demichelis, Marco --3. NATION-NARRATING MONARCHIES: THE RELIGIOUS 'SOFT POWER' OF THE MOROCCAN AND JORDAN KINGS /Preuschaft, Menno --4. SAUDI NATIONAL IDENTITY: HISTORICAL AND IDEATIONAL DIMENSIONS /Maestri, Elena --5. RELIGION AND NATIONALISM: PALESTINIAN CHRISTIANS AND RELIGIOUS LEADERSHIP IN THE MIDST OF THE ISRAELI-PALESTINIAN CONFLICT /Maggiolini, Paolo --6. 'UNDER THE SAME FLAG': THE COPTS OF EGYPT AND THE CHALLENGES OF NASSERIST NATIONALISM /Melcangi, Alessia --7. THE LONER DESPERADO: OPPRESSION, NATIONALISM AND ISLAM IN OCCUPIED PALESTINE /Pappe, Ilan --8. SELF-SACRIFICE AND FORGIVENESS: RELIGION AND NATIONALISM IN THE NEW ISRAELI AND PALESTINIAN CINEMA /Morad, Yael Ben-Zvi --9. RELIGION AND NATION BUILDING IN TURKEY: THE ROLE OF INSTITUTIONALIZED RELIGION IN THE CASE OF DIYANET /Şen, Gül --10. JUNDALLAH AND RADICAL RELIGIOUS NATIONALISM /Shayan, Fatemeh --11. NATIONALISM AND ISLAMISM AS OPPOSING DETERMINANTS OF IRANIAN NATIONAL IDENTITY /Saleh, Alam --12. EVOLVING FACE OF PAKISTAN'S RELIGIOUS NATIONALISM /Ali Saleem, Raja Muhammad --13. THE LIMITS OF SECULAR NATIONALISM: REVISITING THE POLITICS OF ISLAM AND NATIONAL IDENTITY IN BANGLADESH /Kabir, Humayun --14. THE BROKEN MIRROR: HOW THE CONTEMPORARY JIHADIST NARRATIVE IS RE-SHAPING THE CLASSICAL DOCTRINE OF JIHAD /Redaelli, Riccardo --15. EMERGING TRENDS IN THE BROADER JIHADI GALAXY: BETWEEN RADICALIZATION AND NEW MODELS OF JIHADISM /Plebani, Andrea --16. CONCLUSION 1: FROM THE NAHDA TO NOWHERE? /Branca, Paolo --17. CONCLUSION 2: DEMOCRACY, NATIONALISM AND RELIGION IN THE ARAB WORLD /Choueiri, Youssef M.

How do radical religious sects run such deadly terrorist organizations? Hezbollah, Hamas, Lashkar-e-Taiba, and the Taliban all began as religious groups dedicated to piety and charity. Yet once they turned to violence, they became horribly potent, executing campaigns of terrorism deadlier than those of their secular rivals. In Radical, Religious, and Violent, Eli Berman approaches the question using the economics of organizations. He first dispels some myths: radical religious terrorists are not generally motivated by the promise of rewards in the afterlife (including the infamous seventy-two virgins) or even by religious ideas in general. He argues that these terrorists (even suicide terrorists) are best understood as rational altruists seeking to help their own communities. Yet despite the vast pool of potential recruits--young altruists who feel their communities are repressed or endangered--there are less than a dozen highly lethal terrorist organizations in the world capable of sustained and coordinated violence that threatens governments and makes hundreds of millions of civilians hesitate before boarding an airplane. What's special about these organizations, and why are most of their followers religious radicals? Drawing on parallel research on radical religious Jews, Christians, and Muslims, Berman shows that the most lethal terrorist groups have a common characteristic: their leaders have found a way to control defection. Hezbollah, Hamas, and the Taliban, for example, built loyalty and cohesion by means of mutual aid, weeding out "free riders" and producing a cadre of members they could rely on. The secret of their deadly effectiveness lies in their resilience and cohesion when incentives to defect are strong. These insights suggest that provision of basic social services by competent governments adds a critical, nonviolent component to counterterrorism strategies. It undermines the violent potential of radical religious organizations without disturbing free religious practice, being drawn into theological debates with Jihadists, or endangering civilians.

Cover Page -- Title Page -- Copyright Page -- dedication -- Contents -- List of Figures and Tables -- Notes on Contributors -- Preface -- List of Abbreviations -- 1 Introduction to Religious and Global Transnational Service Movements -- 2 The Redeemed Christian Church of God: African Pentecostalism -- 3 The Gulen Movement: Sunni Islam -- 4 Soka Gakkai International: Nichiren Japanese Buddhism -- 5 BAPS Swaminarayan Community: Hinduism -- 6 The Gawad Kalinga Movement: Charismatic Catholicism -- 7 Aga Khan Development Network: Shia Ismaili Islam -- 8 Bahá'í International Community: Bahá'í Faith

Introduction -- The religious environmentalist mode of religion -- The prehistory of contemporary environmentalism -- Environmentalisms : a comparative approach -- Religious environmentalism and environmental direct action in Britain -- Hinduism and the environment : radical to world religions approach -- Religious environmentalism in India

The formation of religious toleration in the Russian context had a complex and long history. But history of religious toleration in different regions had its own features. The idea of the Russian North as a special example of a multicultural and multi-confessional space has always existed. However, this topic has not received complex studying in the framework of regional studies. The aim of this research is to systematize and analyze the scientific works devoted to the development of the religious situation in the Russian North for identifying traditions of religious toleration and tolerance in this territory. The systematization of the sources is based on the chronological principle up to the beginning of the XX century, and takes into account the three main models of religious life in the region. The analysis showed that the formation of religious toleration in the Russian North was related to the emergence of new religious cultures in the region, which led to their coexistence, and not to the displacement. The official policy of the Orthodox Church and the Russian state towards non-Orthodox and non-Christian people was not always supported by the local community. Moreover, there is evidence for the existence of not only a "passive" form of toleration in the Russian North, but also an "active" form of toleration that was manifested towards non-Orthodox and non-Christian people.

Preface -- Chapter 1: Sources of Religion -- Chapter 2: The Source of the Blue Nile and Lake Tana in Ethiopia -- Chapter 3: From Lake Victoria to Murchison Falls in Uganda -- Chapter 4: Sources in the Sky and Rainmaking -- Chapter 5: The River Civilization in the Desert -- Chapter 6: Water and World Religions along the Nile -- Index.

Timothy Samuel Shah, Thomas F. Farr, and Jack Friedman's volume, Religious Freedom and Gay Rights brings together some of the world's leading thinkers on religion, morality, politics, and law to analyze the emerging tensions between religious freedom and gay rights in three key geographic regions: the United States, the United Kingdom, and continental Europe.

Introduction -- Religion and natural selection -- Wonder and the moral emotions -- The chemistry of consciousness -- Sexuality and religious passion -- Pain, healing, and spiritual renewal -- Spirituality in/of the flesh