Suchergebnisse

Although violence by religious believers is often explained by reference to 'fundamentalism,' this is an unsatisfactory analytic category. The term derives from a specific episode in American Protestantism & is often misconstrued as synonymous with beliefs based on the literal reading of texts. Religiously driven violence is often less a matter of beliefs than of ritualistic activity, similar to Juergensmeyer's 'performance violence.' The potentially violent believer must situate him/herself with reference to religious authorities who can legitimate action & an 'other' against whom violence can be directed. The presence of both legitimators & loci of evil allows the playing out of apocalyptic 'scripts,' in the expectation that violent acts will precipitate millennial transformation. Adapted from the source document.

A scholar of world religions investigates religiously motivated violence that occurred in medieval Tibet and Bhutan, as well as in modern India, Sri Lanka, Burma, and Japan. The fusion of religious and national identity in high lamas and divine kings has caused just as much violence in Asia as it did in Europe and the Middle East.

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.

Does secular party incumbency affect religious violence? Existing theory is ambiguous. On the one hand, religiously motivated militants might target areas that vote secularists into office. On the other hand, secular party politicians, reliant on the support of violence-hit communities, may face powerful electoral incentives to quell attacks. Candidates bent on preventing bloodshed might also sort into such parties. To adjudicate these claims, we combine constituency-level election returns with event data on Islamist and sectarian violence in Pakistan (1988–2011). For identification, we compare districts where secular parties narrowly won or lost elections. We find that secularist rule causes a sizable reduction in local religious conflict. Additional analyses suggest that the result stems from electoral pressures to cater to core party supporters and not from politician selection. The effect is concentrated in regions with denser police presence, highlighting the importance of state capacity for suppressing religious disorder.

A gripping study of how religiously motivated violence and militant movements end, from the perspectives of those most deeply involved. How does religious violence end? When God Stops Fighting probes for answers through case studies and personal interviews with militants associated with the Islamic State (ISIS) in Iraq, the Sikh Khalistan movement in India's Punjab, and the Moro movement for a Muslim Mindanao in the Philippines. Mark Juergensmeyer is arguably the globe's leading expert on religious violence, and for decades his books have helped us understand the worlds and worldviews of those who take up arms in the name of their faith. But even the most violent of movements, consumed by grand religious visions of holy warfare, eventually come to an end. In order to understand what led to these drastic changes in the attitudes of men and women once devoted to all-out ideological war, Juergensmeyer takes readers on an intimate journey into the minds of religiously motivated militants. Readers will travel with Juergensmeyer to the affected regions, examine compelling stories of devotion and reflection, and meet with people related to the movements and impacted by them to understand how their worldviews can, and do, change. Building on the author's lifetime of fieldwork interviewing religious combatants around the world, When God Stops Fighting reveals how the transformation of religious violence appears to those who once promoted it as the only answer.