Political Violence
In: The Oxford Handbook of Social Movements
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In: The Oxford Handbook of Social Movements
In: Reproductive Health and Human Rights, S. 385-392
In: Family relations, Band 40, Heft 3, S. 359
ISSN: 1741-3729
In: Canadian Journal of Sociology / Cahiers canadiens de sociologie, Band 3, Heft 3, S. 385
In: Terrorism and political violence, Band 12, Heft 3-4, S. 15-50
ISSN: 1556-1836
In: International Journal of Conflict and Violence, Band 3, Heft 1, S. 75-96
Violence comes in many forms and occurs in many different circumstances for many different reasons. Is it really possible to develop a single theory that can explain all these disparate acts? In this paper, we argue it is. We make the case that acts of violence are essentially moral actions and therefore can, and should, be analysed and explained as such. We maintain that all acts of violence can be explained within the general framework of a theory of moral action. We present just such a theory - Situational Action Theory - and demonstrate how it can be applied to the explanation and study of violence. Adapted from the source document.
In: Peace and conflict: journal of peace psychology ; the journal of the Society for the Study of Peace, Conflict, and Violence, Peace Psychology Division of the American Psychological Association, Band 11, Heft 1, S. 9-15
ISSN: 1078-1919
Heider's essay from The Notebooks, Volume Six (1990) has great potential to increase the explanatory power of his work on human attitudes & perception in relation to the structure of the external world. Building on the premise that every behavior implies an interaction of a person & an environment, Heider identifies an imbalance between "coinciding units" of creation; high levels of order versus destruction to low levels of order. The connections between slow, ordered processes of growth & construction are in opposition to blindly raging forces & sudden destruction, resulting in less human attention to creative construction. The implication that humans are sensitive to rapid change may explain why destructive events & acts are so prominent in the media, & that humans are interested in changes in the order of coinciding units rather than the enjoyment of other's suffering. The effects of human interest in order change is that human empathy is required to overcome distance of involvement, & the problematic acquisition of power by means of destruction. 4 References. J. Harwell
In: Gender in a global/local world
"Violence against Women in and beyond Conflict explores the processes and structures that underlie sexual violence and internal displacement in armed conflict, utilizing extensive ethnographic research to provide cutting-edge insights. The author argues that the key to understanding violence against women lies at the intersection of transnational capital, race, and gender - that not only contribute to its production but also to its persistence. The book uses the Colombian armed conflict as the primary case study but develops a broader framework for theorizing the relationship between the global political economy, the history of coloniality, and intersectional constructions of gender and race with regard to conflict and violence. It offers an understanding of violence against women as not isolated from, but part and a symptom of, a larger system of political, social, and economic inequality that is rooted in colonialism, and exploited and exacerbated by transnational capital relations. The author also shows how (post)colonial power asymmetries, the state, and other non-state actors, most prominently paramilitaries, are involved in this relationship of violence. The book highlights the implications for meaningful and sustainable peace in post-conflict contexts. This book will be of great interest to students and scholars of international relations, gender studies, and conflict studies; as well as policymakers, (non)governmental organizations, and practitioners interested in conflict and security"--
In: Connexions: psychosociologie, sciences humaines, Band 108, Heft 2, S. 153-170
ISSN: 1776-2804
S'il est vrai que certaines violences dites religieuses sont plus politiques que religieuses, la thèse selon laquelle toute violence réputée religieuse ne serait jamais qu'une violence politique relève d'une forme de révisionnisme. Les religions monothéistes, en particulier, ont développé une motivation de violence spécifiquement religieuse, facilement identifiable, celle de détruire les dieux d'autrui pour imposer le leur, une motivation inconnue du monde polythéiste.