Suchergebnisse

The rise of the Internet has a profound impact on the way conflicts are carried out and the faithful practice their religions. This article explores new dimensions of religious conflicts by theoretically reflecting on new developments in cyberage and by substantiating this with an empirical case study - the Moluccan conflict (Eastern Indonesia). Due to the exponential growth of Internet access worldwide, religions and their followers are increasingly expanding into the online world as a new 'marketplace' for religious symbols and identities that fosters religious transnationalism. At the same time conflict actors worldwide have been making increasing use of the Internet to expand their networks, plan actions and fight their enemies. While scholars have so far primarily focused on more globalized online terrorism, this paper analyses a conflict that has mainly been fought out between Christians and Muslims in a remote part of this world, but then expanded into cyberspace. Local conflict actors have used the Internet as a global stage for their cause, to connect to and seek support from their transnational religious communities, but also to manipulate the outside world's perception of the Moluccan conflict. Researching the online projects and identity politics of these actors and their offline contexts, it becomes clear that the Internet has helped to essentialize (religious) identities and to influence the conflict at the local level through the networking and mobilization of people worldwide. Adapted from the source document.

Abstract
Despite significant advances in our understanding of the politics of religious ideology and identity across time and space, scholars disagree on how to conceptualize "religious" conflicts and "religious" actors, and how to infer religious motivations from actors' behavior. This Forum brings together scholars with diverse research agendas to weigh in on conceptual, methodological, and ethical questions surrounding the study of contemporary religious conflicts. We ask: How do we know when individuals and groups are acting on religious, as opposed to other, motivations? To what extent can analysts rely on actors' own claims about their motivations? How does the "secular bias" affect scholarly research on religion and conflict? Is there a bias over which conflicts and actors come to be labeled and coded as "religious" by scholars, policymakers, and the media? The Forum fosters a debate aimed at identifying gaps within and between academic research and policy as well as media analyses on religion and political violence. The contributors examine contradictory conclusions by academics and policy analysts rooted in diverging assumptions and arguments about "religious" actors, "religious" motivations, and "religious" conflicts. The Forum proposes some ways for scholars to overcome these challenges as well as offers implications for policymakers and journalists who shape the public discourse.

The actual turmoil in the Arab world is the consequence of acute political crises (which have sometimes deteriorated into dramatic and inextricable situations of war). Among all the reasons of these crises (in Syria, Iraq, Yemen, Tunisia, Egypt, Libya, etc.), the religious factor looks important. Contrarily, in Southeast Asia, political disagreements have been generally solved through negotiations and agreements (even if authoritarianism prevails in many cases), i.e. through pragmatism and away from sectarian divisions (withsome exceptions like the Rohingas tragedy in Burma). Although the picture is not clearcut, the comparison between these two cultural zones (with a focus on the Arab world) is interesting in trying to assess the role of religion (here: Islam) in politics. This paper will deal with the whole Arab world, compared to Southeast Asia when deemed relevant. The analysis will endeavour to connect religious-cultural dynamics to social-politicalphenomena from an original theoretical angle: the perusal of the eventual link between (Arab) Islam and violence. Such issues as traditions, sectarianism, social homogeneity, external factors, etc., need to be analysed since they may push towards smooth political transitions or, on the contrary, violence and chaos, depending on circumstances. And when societal attitudes vis-à-vis the global system are characterized by fear (because ofreligious-moral-cultural apprehensions), popular contestation may lean more easily towards intolerant inward-looking attitudes, with the result that socio-political claims degenerate swiftly into religion-driven strife.

The article deals with the problem of religious conflict, the sources of its occurrence. Authors on the basis of an analysis of the religious situation, the structure of inter - confessional relations give an estimate of the level of conflicts of Kazakh society. Showed some theoretical estimates of the causes of religious conflict. At the same time, statistical data and materials, case studies of recent years, a historical survey on interfaith relations. Identified factors such as potential conflicts of poly - confessional, and the spread of non-traditional religions, low standard of living and unemployment, the merging of criminal organizations with a radical religious fundamentalism, the struggle of various political forces for influence. Particular attention is paid to avoid and prevent religious conflict.

Social conflicts in Indonesia are often associated with political turmoil and disappointment with the hegemony of power. Therefore, it is important to understand comprehensively how the dynamics of religious conflict in Indonesia, especially during the New Order era. As we know that this research is a literature study to understand the contestation of religious conflicts and how conflict resolution was implemented by the government in resolving ethnic-religious conflicts during the New Order era. Using qualitative methods, this study finds that there are several factors of ethnic and religious conflicts in Indonesia, especially during the New Order era, namely group identity conflicts, levels of chaos and social mobilization, repressive actions by power groups, and collective conflicts between communal groups. This study also shows that for the resolution of social conflicts, the government uses a repressive and security approach to control the community, and there is also a cultural approach from civil society as a form of resistance for the government. Civil society also plays an active role in promoting peace agreements between conflicting groups.Konflik sosial di Indonesia seringkali dikaitkan dengan kekacauan politik dan kekecewaan terhadap hegemoni kekuasaan. Karena itu, penting untuk memahami lebih komprehensif bagaimana dinamika konflik agama di Indonesia, khususnya pada masa Orde Baru. Sebagaimana kita ketahui bahwa. Penelitian ini merupakan studi kepustakaan untuk memahami kontestasi konflik agama dan bagaimana resolusi konflik yang diterapkan oleh pemerintah dalam penyelesaian konflik agama-etnis pada masa Orde Baru. Menggunakan metode kualitatif, penelitian ini menemukan bahwa ada beberapa faktor konflik etnis dan agama di Indonesia, khususnya pada masa Orde Baru, yaitu konflik identitas kelompok, tingkat kekacauan dan mobilisasi sosial, tindakan represif oleh kelompok kekuasaan, dan konflik kolektif diantara kelompok komunal. Penelitian ini juga menunjukkan bahwa untuk penyelesaian konflik sosial, pemerintah menggunakan pendekatan represif dan keamanan untuk mengontrol masyarakat, dan juga ada pendekatan budaya dari masyarakat sipil sebagai salah satu perlawanan bagi pemerintah. Masyarakat sipil juga berperan aktif dalam mendorong kesepakatan damai antara kelompok-kelompok yang berkonflik.