Suchergebnisse

Confronting Religious Violence begins with the premise that violence committed in God's name is always an act of desecration. A range of contributors come together to consider how a re-reading of the hallowed texts of Judaism, Christianity, and Islam might mitigate the militancy whereby group identity can lead to deadly conflict.

"Twelve international experts from a variety of theological, philosophical, and scientific fields address the issue of religious violence in today's world"--Jacket

The Indonesian democratic era has provided hope for the growth of mutual social practices established upon diversity of ethnicity, religions, race, and inter-group relations. Yet, in the last decade, various forms of violence were often carried out on behalf of religion instead. These acts of violence were not only physical but also psychological (cultural), in the forms of discrimination, abuse, expulsion, insult, and threat. The Ahmadiyya and Shia cases, for instance, provide an outlook regarding the prevalence of violence within social practices in the community in response to differences. Why does such violence remain to occur in Indonesia? The work finds that, aside from a 'failed understanding of religious texts', excessive truth claim also triggers acts of religious violence in the current era of Indonesian democracy. It is of utmost importance that people's understanding and interpretation of differences be set straight so that any response to differences can be considered as an embryo of national power that serves as an instrument employed for uniting the people of this nation instead of disuniting them. It is also strongly indicated by the work that religious violence may be avoided by changing the understanding of the meaning of differences.

Cover -- RIOTS, POGROMS, JIHAD -- Title -- Copyright -- Dedication -- Contents -- List of Illustrations -- Preface -- 1. Indonesia: From Ethnic Conflict to Islamic Terrorism? -- 2. Situating "Islam" in Indonesia: The Matrix of Class Relations -- 3. Social Transformation, 1965-1998: Konglomerat, Kelas Bawah, Islam -- 4. Buildings on Fire: Church Burnings, Riots, and Election Violence, 1995-1997 -- 5. Crisis, Conspiracy, Conflagration: Jakarta, 1998 -- 6. From Lynchings to Communal Violence: Pogroms, 1998-2001 -- 7. Jihad and Religious Violence in Indonesia, 1995-2005 -- Notes -- Glossary -- Index

Review essay on: Richard B. Miller. Terror, Religion and Liberal Thought. New York: Columbia University Press. 2011. Fevzi Bilgin. Political Liberalism in Muslim Societies. Abingdon/ New York: Routledge. 2011.

This paper explores the ways in which attachment disruptions might increase the risk of adult religious psychopathology by drawing parallels between the possible symbolisms lying behind religious violence and the concept of attachment. It is first argued that the relationship between a religious believer and a religious figure can be explained as an attachment experience. Secondly, it is proposed that when a religious attachment figure becomes a target of slander, or an action is perpetrated to disrupt the bond with such a figure, the religious believer may be predisposed to defensive, adaptive reactions, in the form of protest, despair, or detachment, to protect their attachment bond and resolve the disruptions that threaten their religious attachment identity. Support for this theoretical proposition was obtained through discourse analyses of three case examples (Charlie Hebdo vs al-Qaeda, Boko Haram vs the Nigerian government, and Pastor Terry Jones vs Islamic radicalisation), which position attachment theory as an alternative explanatory framework for conceptualising religious violence as a form of religious attachment psychopathology—aimed at safeguarding the affectional bond with a religious figure from whom one may have developed a sense of identity and safe haven.