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Syed Hammaad Mehraj brings a critical lens to international relations, looking at how colonialism affects minds and bodies. In this article, he outlines the arguments against both the secular and Christian foundations of the Enlightenment, and what this says about modern attitudes to violence. In his thought-provoking book, The Intimate Enemy, the political psychologist Ashis … Continued

This article argues that despite the framing of religion in the discipline and practice of International Relations (IR) as a force for good, or a cause of evil in the world, IR fails to treat religion on its own terms (as sui generis). With a few exceptions, the discipline has pigeonholed religion as a variable of IR, one that can be discussed as one might GDP, HIV, or numbers of nuclear missiles: measurable, with causality and essential properties. IR has also tended to treat religion as equivalent to features of global politics that it already recognizes—as an institution or community or ideology, for example—but in doing so, it misses intrinsic (and arguably unique) elements of religion. Drawing on feminist insights about how gender works in IR, namely that gender is a construct, performative and structural, this article argues a similar case for religion. A reframing of religion is applied to the case of Daesh (so-called Islamic State of Iraq and Syria, ISIS) to show how our understanding of the organization changes when we view religion differently. The implications for counterterrorism policies if religion is viewed as more than a variable are explored in light of recent territorial and military losses for Daesh. The article therefore proposes a post-secular counterterrorism approach.

AbstractHow do we measure religious violence? This study is focused on utilizing new methodological approaches and data sources to measure religiously motivated violence. Previous attempts to measure religious violence concentrated on coding U.S. State Department International Religious Freedom reports or utilizing existing datasets on armed conflict/civil wars. These previous attempts provided state-level data of the levels of religiously motivated violence, but due to data limitations cannot provide more fine-grained measures of specific acts of violence tied to religious motivation. In particular, accounting for varying levels of intensity especially in regards to non-lethal acts of religiously motivated violence is missing. This study builds upon previous attempts focusing on the creation of more fine-grained measures and accounting for its variation at the sub-national level utilizing natural language processing. The data generated are used to examine incidences of reported religious violence in India from 2000 to 2015.

AbstractStudies of religious violence have established that when states restrict religious freedom, the probability of religious violence increases. Conventional wisdom holds that religious violence is primarily a result of religious grievances. When religious groups are denied religious freedom, they seek to revise the status quo in their favor though the use of violence. This study challenges this narrative. It finds, rather than being caused only by grievances, religious violence is also fueled by moments of opportunity. Utilizing cross-national data for the years 2008 and 2001–2005, it is found that religious violence occurs most frequently in anocratic regimes marked by weak and decaying state institutions. Hence, the current narrative is incomplete. Studies analyzing religious violence need to consider how various regimes provide or stifle the opportunity for religious actors to engage in violence as well as how those regimes fuel religious violence through restricting religious freedom and increasing religious grievances.

Lately Indonesia is facing a lot of tremendous experience about religious violence. Indonesian Islam which is previously assumed as peaceful religion is suddenly changing to be frightening religion. The destruction in some places such as Bali Bombing, JW Marriot Bombing, and Sampang riot in some places Islam is the trigger of religious violence. This paper discusses the repetition of religious violence in Indonesia especially after New Order era. The writer argues that religious violence in Indonesia is as natural disaster, historical process in human evolution and as close experience that presenting and relating to human history. It may be caused by political condition and the response to economic injustice. In doing so, it is kind of social acceleration toward the process of change and also being a factor of the emergence of new agenda. This is because every disaster, including religious violence, requires an adjustment and a new formulation of the functions that have been damaged.

Intro -- Contents -- Preface -- Acknowledgments -- Map of India -- Introduction -- 1. Genocide in Gujarat -- 2. The Human Face of the Hindu Right -- 3. Tagore, Gandhi, Nehru -- 4. A Democracy of Pluralism, Respect, Equality -- 5. The Rise of the Hindu Right -- 6. Fantasies of Purity and Domination -- 7. The Assault on History -- 8. The Education Wars -- 9. The Diaspora Community -- 10. The Clash Within -- Chronology -- Glossary -- Notes -- Index.

From 1999 until 2000, the conflict in North Maluku, Indonesia, saw the most intense communal violence of Indonesia's period of democratization. This book examines this brutal conflict, illustrating in detail how and why previously peaceful religious communities can descend into violent conflict.

Does religion cause violence? -- A brief history of religious violence -- Searching for the roots of "religious" violence -- What psychology has to offer -- Religious violence through the lens of psychoanalysis -- Knowing God, knowing ourselves -- Concluding reflections : we must become more more than our gods

2007 Choice Outstanding Academic TitleAt the funeral of Matthew Shepard—the young Wyoming man brutally murdered for being gay—the Reverend Fred Phelps led his parishioners in protest, displaying signs with slogans like "Matt Shepard rots in Hell," "Fags Die God Laughs," and "God Hates Fags." In counter-protest, activists launched an "angel action," dressing in angel costumes, with seven-foot high wings, and creating a visible barrier so one would not have to see the hateful signs.Though long thought of as one of the most virulently anti-gay genres of contemporary American politics and culture, in God Hates Fags, Michael Cobb maintains that religious discourses have curiously figured as the most potent and pervasive forms of queer expression and activism throughout the twentieth century. Cobb focuses on how queers have assumed religious rhetoric strategically to respond to the violence done against them, alternating close readings of writings by James Baldwin, Tennessee Williams, Jean Toomer, Dorothy Allison, and Stephen Crane with critical legal and political analyses of Supreme Court Cases and anti-gay legislation. He also pays deep attention to the political strategies, public declarations, websites, interviews, and other media made by key religious right organizations that have mounted the most successful regulations and condemnations of homosexuality