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There is more to modern 'political religions' than political ritual and religious semantics, as is normally assumed with regard to National Socialism and other totalitarian regimes. Ideologies and political style do matter, but they do not provide the answer as to how 'dead certainty' was achieved about the ultimate mission. The terror of the revolutionary 'furies' and the 'sacrifice' of national revivalism provide a historical trajectory for the proposition that in the modern world it is not the violence that is in the religion, but the religion that is in the violence. Fundamentalist violence - from the Holocaust to the attacks of September 11 2001 - must therefore be seen as the touchstone for an economy of the sacred in a secularized world. Thus, the 'morality of violence' (Sorel, 1990) feeds into acts of political terrorism and genocide not just by way of legitimation but also as a proof of the transcendent quality of political violence itself. 1 Illustration, 65 References. (Original abstract - amended)

Human Development and Political Violence presents an innovative approach to research and practice with young people growing up in the context of political violence. Based on developmental theory, this book explains and illustrates how children and youth interact with environments defined by war, armed conflict, and the aftermath involving displacement, poverty, political instability, and personal loss. The case study for this inquiry was a research workshop in four countries of the former Yugoslavia, where youth aged 12 to 27 participated in activities designed to promote their development. The theory-based Dynamic Story-Telling by Youth workshop engaged participants as social historians and critics sharing their experiences via narratives, evaluations of society, letters to public officials, debates, and collaborative inquiries. Analyses of these youth perspectives augment archival materials and researcher field notes to offer insights about developmental strategies for dealing with the threats and opportunities of war and major political change

This paper argues that the debates between different ethical perspectives within feminism cannot be resolved in principle. Nevertheless, these debates point to a different feminist way of thinking about ethics in world politics. This feminist perspective puts the distinction between 'ethics' and 'world politics' into question in relation to feminism's defining concern with the sources and effects of women's oppression. Adapted from the source document.

There is more to modern "political religions" than political ritual & religious semantics, as is normally assumed with regard to National Socialism & other totalitarian regimes. Ideologies & political style do matter, but they do not provide the answer as to how "dead certainty" was achieved about the ultimate mission. The terror of the revolutionary "furies" & the "sacrifice" of national revivalism provide a historical trajectory for the proposition that in the modern world it is not the violence that is in the religion, but the religion that is in the violence. Fundamentalist violence -- from the Holocaust to the attacks of September 11 (2001) -- must therefore be seen as the touchstone for an economy of the sacred in a secularized world. Thus, the "morality of violence" (Sorel, 1990) feeds into acts of political terrorism & genocide not just by way of legitimation but also as a proof of the transcendent quality of political violence itself. 1 Illustration, 65 References. Adapted from the source document.

Political Violence @ a Glance is an online magazine directed by Barbara Walter, Erica Chenoweth, and Joe Young, that answers questions on the most pressing problems related to violence and protest in the world's conflict zones.

Address: U.S. Dept. of State, Bureau of Diplomatic Security, Diplomatic Security Service, Office of Intelligence and Threat Analysis, SA2, 2121 Virginia Ave., NW, Washington, DC 20520 ; Mode of access: Internet. ; Produced by the Office of Intelligence and Threat Analysis, Bureau of Diplomatic Security (DS/DSS/ITA).

This article introduces some conceptual thoughts to the study of terrorism and provides answers to questions such as: can terrorism be studied like other crime phenomena? What are the conceptual and methodological challenges when framing terrorism as crime or military conflict? What are the epistemological consequences of studying a highly politicized object? What makes terrorist violence different from other forms of political violence such as guerrilla warfare and insurgency? For this purpose, in the first part of the article a review will be conducted to ascertain what criminologists have contributed to the conception of terrorism. In the second part a model of terrorism is elaborated that depicts the crucial parameters of this form of political violence and thereby bypasses some of the existing conceptual difficulties and misconceptions. We learn from the various definitions of terrorism that the singularity of terrorism has something to do with the victim, the purpose and the consequences of violence. Specifically the fact that terrorists are as indifferent to the various targets as they are to the various political consequences of their attack is what distinguishes terrorism from related phenomena of political violence.

This article explores the paradoxical relationship between politics and violence in the concept of political violence. By examining the works of prominent theorists, such as Hannah Arendt and Frantz Fanon, the article highlights both the difficulty of separating politics and violence, and the improbability of formulating a harmonious relationship between them. Engaging with some of Michel Foucault's work on power and violence, the article begins to formulate a theoretical approach that conceptualizes political violence in its inherently paradoxical condition.

Political Violence and Trauma in Argentina. Antonius C. G. M. Robben. Philadelphia: University of Pennsylvania Press, 2005. 467 pp.