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Journal articles on the topic 'Religion State violence'

Author: Grafiati

Published: 4 June 2025

Last updated: 1 August 2025

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1

Abado, Abraham Lubem, and Ogaba Solomon Isenyo. "A CRITICAL APPRAISAL OF RELIGION AS A TOOL FOR VIOLENCE BY STATE AND NON-STATE ACTORS." Social Sciences, Humanities and Education Journal (SHE Journal) 2, no. 2 (2021): 189. http://dx.doi.org/10.25273/she.v2i2.9506.

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There's no gainsaying that the negative dimensions and the influence of various religions on humanity today is worrisome because most religions if not all, preaches peace, Justice and Equality, yet, same religions are used to fan embers of disunity amongst the people of our world. As seen in the various extremist attacks going on in our contemporary societies. Looking at the rise of various religious sects against one another and the society in general, some disturbing questions come to mind; ''What is the very essence of religion? If religion preaches peace, what then, is the interplay betwee

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D'Mello, John. "The Hijacking of Religion: Unmasking Violence Discourse." Jnanadeepa: Pune Journal of Religious Studies Jan 2003, no. 6/1 (2003): 101–20. https://doi.org/10.5281/zenodo.4265625.

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The author studies the relation between religion and violence within the special context of India. He tries to unmask religious discourse on violence and contends that most of the violence in the world is not caused by religion but by the state.  

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Intan, Benyamin. "Religious Violence and the Ministry of Religion: ‘Public Religion’ in the Pancasila-based State of Indonesia." International Journal of Public Theology 13, no. 2 (2019): 227–46. http://dx.doi.org/10.1163/15697320-12341573.

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AbstractReligious violence in Indonesia has its origins mainly in factors that are external to religion. One factor in particular is the striving for political power initiated by the Ministry of Religion wherein religion and the state seek to subordinate the other. Within the Pancasila-based state religions have been enabled to live together in peace and harmony; opportunities have been created in which each religion can play an active role in the public sphere. This principle allows all religions and beliefs to function in public life. In a society like Indonesia a civil society—and how a par

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Fithriyyah, Mustiqowati Ummul, Muhammad Saiful Umam, Atika Windi Astuti, and Muammar Alkadafi. "Redefinition of Religious Nation-state; Tracing Textual Doctrine and its Impact on Religious Violence in Indonesia." ADDIN 15, no. 1 (2021): 23. http://dx.doi.org/10.21043/addin.v15i1.9719.

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<p>This paper elaborates on the roots of textual indoctrination in religious violence. This study is important to redefine the concept of religious nation-state in order to avoid the distortion of religious texts’ understanding that can lead to religious violence. This research uses a literature approach. The results of this study state that 1) religious violence is divided into three, namely: internal violence of religious communities, violence between religions and forces outside of religion such as power regimes, and violence between religious communities, 2) Interpretation of religio

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Afifuddin, Idrus, and Kholis Setiawan Nur. "The Dynamics of Violence in the Name of Religion (Case Study on Religious Harmony in Indonesia)." International Journal of Social Science and Human Research 05, no. 04 (2022): 1358–62. https://doi.org/10.5281/zenodo.6457459.

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The phenomenon of violence in the name of religion often appears in various media. This is none other than the lack of knowledge of a person in understanding religion. If it continues to be left, it will cause serious problems in state life. This research aims to analyze the problem of violence in the name of religion in Indonesia and how to overcome it. This research is field research conducted through observation and study of library sources. The results of this study show that violence committed in the name of religion is influenced by two factors, namely internal factors and external facto

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McAdams, Ruth M. "Religious Violence without Religion." Nineteenth-Century Literature 79, no. 4 (2025): 243–69. https://doi.org/10.1525/ncl.2025.79.4.243.

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Ruth M. McAdams, “Religious Violence without Religion: Bleak Secular Stasis in Dickens’s Barnaby Rudge” (pp. 243–269) This article analyzes the erasure of religion in Charles Dickens’s historical novel Barnaby Rudge (1841). The novel strangely depicts the anti-Catholic Gordon riots of 1780 as motivated by opportunism and score-settling rather than zealotry or anti-Catholic sentiment, effacing both the anti-Catholicism of the rioters and the Catholicism of those targeted. I argue that the novel rejects both the traditional secularization narratives that would follow the social integration of Br

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Alvis, Jason W. "Ricoeur on Violence and Religion." Studia Phaenomenologica 19 (2019): 211–33. http://dx.doi.org/10.5840/studphaen20191911.

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This essay demonstrates Ricoeur’s explication of the various roles religion can play especially in regards to acts of collective violence, and also how his conceptions take us beyond the traditional dichotomies of religion as necessarily violent, or necessarily peaceful. It focuses on three essays where his most formidable reflections on religion and violence can be found: “Religion and Symbolic Violence” (1999), “Power and Violence” (first published 1989), and “State and Violence” (first published 1955). First, the essay hermeneutically describes the intricate relationship between violence an

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8

Madung, Otto Gusti Ndegong. "Pandangan Jürgen Habermas Tentang Iman dan Akal Budi dan Implikasinya bagi Diskursus Seputar Peran Publik Agama di Indonesia." Proceedings of The National Conference on Indonesian Philosophy and Theology 2, no. 1 (2024): 1–21. http://dx.doi.org/10.24071/snf.v2i1.8487.

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This essay describes the most important aspects of the relationship between religion and the state, especially in the case of Indonesia. It argues that, on the one hand, religion and belonging to one’s religion should be acknowledged as a fundamental human right, and on the other, religion should also be protected by the state. Unfortunately, most of the time the state seems to prioritise religion over the people. As a result, minority groups may experience marginalisation, violence, and discrimination. In this regard, I will show that Habermas' view of the relation between reason and faith of

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9

Chiudza Banda, Paul. "The State, Religion, and Violence in Colonial and Postcolonial Malawi." Religions 15, no. 7 (2024): 853. http://dx.doi.org/10.3390/rel15070853.

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In the histories of both colonial and postcolonial Malawi, there have been cases of religious-related violence, both in its physical and non-physical forms. Such cases have led to the deaths of the “perpetrators” of violence and ‘innocent’ believers, destruction of property, prison detentions, and even the forced removal of citizens from the country. This paper analyzes two case studies, one in which private citizens perpetrated the violence, led by a preacher called John Chilembwe, of the Providence Industrial Mission (PIM), challenging British colonial authorities during the second decade of

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Khamdan, Moh, and W. Wiharyani. "Islam Nusantara in Political Contestation Identity Religion in Indonesia." ADDIN 12, no. 2 (2018): 491. http://dx.doi.org/10.21043/addin.v12i2.4774.

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<p>The relationship between the religion represented by Islam and the State that is represented by the democratic political system continues remain to be a problem. Ideological debates that Islamic law should be implemented and escorted through Islamic countries experiencing resistance against groups who argued that Islam is a substance that is in compliance with democracy. Religious ideology has often been a motivation to justify the struggle through the violence that has been done. Strengthening of violence in the name of religion is regarded as a form of struggle for bottomic beliefs

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Zinigrad, Roman, and Stephen W. Sawyer. "State and Religion: The French Response to Jihadist Violence." Religions 14, no. 8 (2023): 1010. http://dx.doi.org/10.3390/rel14081010.

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The five acts of jihadist violence between 2012–2020, particularly the 2015 Paris attacks, combined with an increasingly polarized political discourse in France, have pushed jihadist extremism to the center of government policy and public opinion. Approaches to jihadist extremism in the last decade have comprised two characteristics: claims amalgamating Islam and Muslim religious practice—especially in its stricter forms—with extremist violence, along with the idea that such forms of dangerous religious indoctrination are best battled through education. As a result, there has been a renewed de

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Yumna, Ridha, Ilma Nur Cahayani, Siti Hafiza, et al. "Implementasi Moderisasi Beragama Dipondok Pesantren dalam Manajemen Pendidikan Islam." COMSERVA Indonesian Jurnal of Community Services and Development 2, no. 12 (2023): 2853–61. http://dx.doi.org/10.59141/comserva.v2i12.699.

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The rise of radicalism, religious intolerance as well as violence in the name of religion in Indonesia over the last decade has concerned educational institutions, particularly Islamic educational institutions in Indonesia. The Indonesian state ideology, or Pancasila, emphasizes living in harmony among religious communities. It can even be said that Indonesia has become an example for other nations in successfully dealing with cultural and religious diversity and is considered successful in religious harmony as well as in the state. Conflicts or social problems sometimes still arise, but we ca

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Saiya, Nilay, and Stuti Manchanda. "Monks Behaving Badly: Explaining Buddhist Violence in Asia." International Security 49, no. 4 (2025): 119–59. https://doi.org/10.1162/isec_a_00510.

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Abstract The dramatic rise in religious violence across the globe since the end of the Cold War has motivated scholars to try to explain violent religion-related extremism. Much of the attention to religious violence in the modern world focuses on Islam. Of the world's major faith traditions, Buddhism is most commonly and widely associated with peace, tolerance, and compassion. Yet Buddhism, like every other great religion, has a violent side. While scholars acknowledge violence within Buddhism, few have explored why Buddhism becomes violent in some places but not others. We develop a structur

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Williams, Pat Ama Tokunbo. "Religion, Violence and Displacement in Nigeria." Journal of Asian and African Studies 32, no. 1-2 (1997): 33–49. http://dx.doi.org/10.1163/15685217-90007280.

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The present displacement of Nigerians is attributable to religious politics even though there is a reluctance on the part of people to acknowledge this as a problem in the Nigerian body politic. Since the 1980s, Muslim functionaries have allowed their religious inclinations to dictate their public actions, thereby creating the fear that further developments in Nigeria would assume an Islamic stance. Consequently, Christian groups which have been out of favour with the government adopted steps to safe-guard their interests. This evolution of sectarian groupings has adversely affected overall se

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Brown, Katherine E. "Religious violence, gender and post-secular counterterrorism." International Affairs 96, no. 2 (2020): 279–303. http://dx.doi.org/10.1093/ia/iiaa010.

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Abstract 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 communi

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Zelenkov, Mikhail Yuryevich, Ivan Vladimirovich Fedyakin, Sergey Borisovich Zinkovsky, Valentina Sergeevna Nikitina, and Mikhail Yrievich Bikov. "Religion-state relations as a source of modern terrorism." LAPLAGE EM REVISTA 7, no. 2 (2021): 463–72. http://dx.doi.org/10.24115/s2446-6220202172769p.463-472.

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The article is concerned with the impact of religion-state relations on the formation and development of terrorism. The authors have revealed tendencies making representatives of various religious confessions resort to terrorism for the freedom of religion and its protection from external threats, as well manifestations of state violence against different religious groups that damage their religious identity in the 21st century.

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Kusmayanti, Hazar. "THE PROTECTION OF RELIGIOUS FREEDOM OF SUNDA WIWITAN BELIEVERS." Jurnal Hukum dan Peradilan 8, no. 3 (2019): 391. http://dx.doi.org/10.25216/jhp.8.3.2019.391-406.

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Sunda Wiwitan as a religion had existed prior to the other, more well known religions in Indonesia, but is currently isn’t recognized as an official religion by Act No.1/PNPS/1965. The state, as opposed to guaranteeing the freedom of belief and its practice, instead imposes restrictions on religion in this particular case, leaving the believers of Sunda Wiwitan feeling abandoned and as outcasts. As a result, many violations and discriminations are experienced by adherents of Sunda Wiwitan. One example of such discrimination is the “whiting-out” of the “religion” column in ID Cards. The result

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18

Zellma, Anna. "Cooperation between religion teachers and police psychologists in the prevention of domestic violence." Family Forum 10 (January 13, 2021): 261–73. http://dx.doi.org/10.25167/ff/1359.

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This article aims to show the importance of cooperation between religion teachers and police psychologists in preventing domestic violence. The method of analysis the literature and state documents (e.g. law of education) was used. The conclusions were presented in a synthetic way. It was noted that the cooperation of religion teachers with police psychologists serves to eliminate risk factors that can lead to domestic violence. The parties must therefore remain open towards one another, be ready to engage in dialogue and share knowledge and experience in the area of the prevention of domestic

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Tamarkin, Noah. "Religion as Race, Recognition as Democracy." ANNALS of the American Academy of Political and Social Science 637, no. 1 (2011): 148–64. http://dx.doi.org/10.1177/0002716211407702.

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Apartheid South Africa enacted physical, structural, and symbolic forms of violence on racially marked South Africans, and postapartheid South Africa has enacted ambitious—though also limited—laws, policies, and processes to address past injustices. In this article, the author traces the South African political histories of one self-defined group, the Lemba, to understand how the violence they collectively experienced when the apartheid state did not acknowledge their ethnic existence continues to shape their ideas of the promise of democracy to address all past injustices, including the injus

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Faiz, Fahruddin. "KEKERASAN INTELEKTUAL DALAM ISLAM (TELAAH TERHADAP PERISTIWA MIHNAH MU’TAZILAH)." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 13, no. 1 (2012): 1. http://dx.doi.org/10.14421/esensia.v13i1.719.

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Religious violence is a term that covers phenomena where religion, in its diversity, is either the subject or object of violent behaviour. Religious violence is, specifically, violence that is motivated by or in reaction to religious precepts, texts, or doctrines. Islam has been associated with violence in a variety of contexts, including Jihads (holy wars), violent acts by Muslims against perceived enemies of Islam, violence against women ostensibly supported by Islam's tenets, references to violence in the Qur'an, and acts of terrorism motivated and/or justified by Islam. Muslims, including

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Bursać, Boris. "The role of religion and its influence on conflicts in Nigeria." Zbornik radova Filozofskog fakulteta u Pristini 51, no. 3 (2021): 107–24. http://dx.doi.org/10.5937/zrffp51-34131.

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At the very end of colonial rule, UK established Islam and Christianity in Nigeria as the two dominant religions with the middle belt region of Nigeria as the battle ground. Before their final departure, they secured and formed several ethnic and religious lines, which in the postcolonial era were used by political elites as a way to fight for state power. As such, on the basis of the abuse of political and religious elites, and on the basis of ethnic, religious and regional divisions, a deeply fragmented Nigeria as we know it today emerged. With colonial domination, sudden transitions, the po

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Latifah, Nur. "Agama, Konflik Sosial dan Kekerasan Politik." FONDATIA 2, no. 2 (2018): 154–67. http://dx.doi.org/10.36088/fondatia.v2i2.131.

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The emergence of social conflict and violence that uses religion as justification has become a problem that adorns the history of violence today. Social conflicts which are followed by acts of violence that use religious issues in Indonesia, certainly do not occur in empty space and apart from some socio-political phenomena that follow. Putting religion as a variant of the potential trigger of social conflict is not easy. This is so, because religion is considered a teaching that is always associated with teachings that are full of values of peace and safety. The emergence of social conflict i

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Nurhalimah Nurhalimah, Neila Susanti, and Muhammad Jailani. "Persepsi Mahasiswa Sosiologi Agama Universitas Islam Negeri Sumatera Utara terhadap Victim Blaming pada Kekerasan Seksual di Perguruan Tinggi Indonesia." Harmoni: Jurnal Ilmu Komunikasi dan Sosial 1, no. 4 (2023): 228–46. http://dx.doi.org/10.59581/harmoni-widyakarya.v1i4.1823.

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This research aims to describe the perceptions of Sociology of Religion college students at the State Islamic University of North Sumatra towards victims of sexual violence at Indonesian universities. In general, perception is a person's way of looking at something. This research uses a quantitative descriptive type and approach. The population of this study was 281 Sociology of Religion college students at the State Islamic University of North Sumatra, with a margin of error of 10%, and a sample of 74 people. The sampling technique used is stratified random sampling. Questionnaires are a data

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Estrada, Rodrigo Duque, and Renatho Costa. "Religion and the New Wars Debate." Contexto Internacional 41, no. 1 (2019): 163–86. http://dx.doi.org/10.1590/s0102-8529.2019410100009.

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Abstract In this article, we analyse the converging of research on religion with the debate over the so-called ‘New Wars.’ Our aim is to present a state of the art of the broad literature which relates religion as an explanatory and causal factor of contemporary organised violence with the criticisms that have emerged in response to the objectivist methodology of mainstream scholarship. The work is divided into three sections, the first being a presentation of the mainstream literature, where religion is perceived as a category with causal powers. The next two sections are divided between two

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Bruce, Steve. "Religion and Violence: What can Sociology Offer?" Numen 52, no. 1 (2005): 5–28. http://dx.doi.org/10.1163/1568527053083412.

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AbstractThis essay presents a sketch of a sociological approach to the study of possible links between religion and violence. It aims to avoid two unhelpful positions: the structural social science that denies religion causal status and explains everything by circumstance and the popular commentary that gives too much weight to very specific religious ideas. It suggests that instead of trying to explain rare and exotic political action we look for possible links between large abstract features of religious traditions and key features of the culturally-produced social backgrounds which inform h

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Anwar, Ahmad Khoirul. "Protection of the Right to Freedom of Religion in Indonesia (Case Study: Destruction of the Ahmadiyah Mosque in Balai Harapan Village, Temunak District, Sintang District, West Kalimantan)." Journal of Creativity Student 6, no. 1 (2021): 111–30. http://dx.doi.org/10.15294/jcs.v6i1.36284.

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As in most modern law countries, the State of Indonesia has a regulation regarding guarantees for religious rights and freedoms. This is implied in the constitution of the State of Indonesia, namely the 1945 Constitution of the Republic of Indonesia, precisely in Article 28 E paragraph (1) which reads "Everyone is free to embrace religion and worship according to his religion, choose education and teaching, choose work, choose citizenship, choose a place to live in the territory of the country and leave it, and have the right to return.” Along with regulations related to religious freedom, the

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Greenlees, Donald. "A Prayer for Democracy: Secretarian Violence and Regime Type in Indonesia." Journal Of Global Strategic Studies 1, no. 2 (2021): 147–90. http://dx.doi.org/10.36859/jgss.v1i2.848.

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Indonesia has a long history of conflict with roots in ethnic, religious, communal and political difference. This was the inevitable consequence of unresolved tensions when the Republic of Indonesia was born in 1945. While a variety of differences over the nature of the state have emerged over the past 76 years, none have been more protracted or resistant to solution than those over religion. In a country where Islam commands the adherence of 87 percent of the population, but five other religions are officially recognized, it is not surprising that these divides should persist.

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Hajjar, Lisa. "Religion, State Power, and Domestic Violence in Muslim Societies: A Framework for Comparative Analysis." Law & Social Inquiry 29, no. 01 (2004): 1–38. http://dx.doi.org/10.1111/j.1747-4469.2004.tb00329.x.

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This article focuses on the issue of domestic violence in Muslim societies in the Middle East, Africa, and Asia. The analytical framework is comparative, emphasizing four factors and the interplay among them: shari'a (Islamic law), state power, intrafamily violence, and struggles over women's rights. The comparative approach historicizes the problem of domestic violence and impunity to consider the impact of transnational legal discourses (Islamism and human rights) on “local” struggles over rights and law. The use of shari'a creates some commonalities in gender and family relations in Muslim

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Lusthaus, Jonathan. "Religion and state violence: legitimation in Israel, the USA and Iran." Contemporary Politics 17, no. 1 (2011): 1–17. http://dx.doi.org/10.1080/13569775.2011.552683.

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Ari Wibowo, Rahmad. "Fatwa MUI tentang Penyimpangan Ajaran Islam dan Tindakan Pelanggaran Kebebasan Berkeyakinan." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 3, no. 1 (2015): 117. http://dx.doi.org/10.15642/teosofi.2013.3.1.117-145.

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<p>This study focuses on the contribution of religious fatwa MUI on the situation of religious life are colored by various types of discrimination, intolerance, and even violence based on religion. This study found that religious fatwas of the MUI, in practice it is used as a foothold by state officials to violate the freedom of religion/belief. Riskly, legal policy is no longer based on the constitution and the law, but the MUI fatwa. These conditions have spawned authoritarian government legitimized by religious views. On the other hand the fatwa provide religious life situations are c

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Niemi, Pia-Maria, Arto Kallioniemi, and Ratna Ghosh. "Religion as a Human Right and a Security Threat—Investigating Young Adults’ Experiences of Religion in Finland." Religions 10, no. 1 (2019): 55. http://dx.doi.org/10.3390/rel10010055.

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The emergence of religiously motivated terrorist attacks and the increasing xenophobia expressed in Europe concern religions in many ways. Questions related to religion also lie at the core of educational aims and practices used to create national cohesion and understanding about different types of values and worldviews. However, despite the topicality of the issue, we have little knowledge about the ways in which young adults experience religions in a secular state. In order to contribute to the discussion regarding the relationships between religion, nationality, security, and education, thi

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Elraphoma, Erich von Marthin. "A Public Theological Response to Gender-based and Sexual Violence in Indonesia." Theologia in Loco 4, no. 2 (2022): 135–64. http://dx.doi.org/10.55935/thilo.v4i2.219.

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Gender-based and sexual violence is a public concern. In Indonesian society, three prominent entities (the state, the academy, and the religion) must provide their perspectives to overcome and prevent all forms of gender-based and sexual violence. On the one hand, the state exists via policies in the form of laws related to the prevention and solution to the problems of gender-based violence and sexual violence. As organizations and organisms, on the other hand, academia and religions contribute to the beliefs, concepts, and practices of gender and human sexuality. As a religious institution,

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Madung, Otto Gusti. "Liberalisme versus Perfeksionisme? Sebuah Tinjauan Filsafat Politik tentang Relasi Antara Agama dan Negara." Jurnal Ledalero 12, no. 2 (2017): 173. http://dx.doi.org/10.31385/jl.v12i2.86.173-190.

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Intolerance and violence in the name of religion often flare up in Indonesia. In  this regard the state often fails, and indeed itself becomes part of the violation of the citizen’s right to religious freedom. One root of the problem is a confused understanding among law enforcers and among a part of the citizenship concerning the relationship between religion and the state, between private and public morality. This essay attempts to formulate a concept of the relationship between religion and the state from the perspective of two models from political philo

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Zeichmann, Christopher B. "Liberal Hermeneutics of the Spectacular in the Study of the New Testament and the Roman Empire." Method & Theory in the Study of Religion 31, no. 2 (2019): 152–83. http://dx.doi.org/10.1163/15700682-12341441.

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AbstractSince 9/11, there has been a surge in interest in the topic of violence both among scholars of religion and in the humanities more broadly. This article suggests that such works operate with a “hermeneutics of the spectacular” that functions to legitimate the liberal status quo by concentrating its focus upon the most visibly heinous forms of state violence under the aegis of a politics of “resistance.” This article uses the New Testament and its depiction of the military as a site for thinking about how folk definitions come to classify certain activities as “violent” and not others,

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Guliak, Dasha. "Religion and Revolt." Pathways 4, no. 1 (2023): 1–14. http://dx.doi.org/10.29173/pathways48.

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Despite the scarce research on the topic the eight-year Tithe War represents an important moment in the development of Irish-Catholic nationalism and a pivotal change in Irish-British relations. This investigation into the Tithe War uses discourse analysis to reveal how Irish-Catholics exerted an intense degree of agency against the Anglo-Protestant ascendancy during a time in which they possessed seemingly little recourses against the increasingly hegemonic powers of the British state. Understanding the importance of the Tithe War helps to develop a deeper understanding of Irish-British state

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Lal, Sanjay, Jeff Shawn Jose, Douglas Allen, and Michael Allen. "Does Liberal Democracy Require a Gandhian Approach to Religion?" Acorn 19, no. 2 (2019): 101–29. http://dx.doi.org/10.5840/acorn201919224.

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In this author-meets-critics dialogue, Sanjay Lal, author of , argues that Gandhian values of nonviolence raise aspirations of liberal democracy to a higher level. Since Gandhian values of nonviolence are closely associated with religious values, liberal democracy should make public commitments to religions on a non-sectarian basis, except for unreasonable religions. Critic Jeff Shawn Jose agrees that Gandhian values can strengthen liberal democracy. However, Jose finds a contradiction in Lal’s proposal that a liberal state should support reasonable religions only. A more consistent Gandhian a

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Nwamaka, Udeani. "Examining Religion as a Solution for Peace in Enugu State, Nigeria: A Study [2010-2016]." NEWPORT INTERNATIONAL JOURNAL OF CURRENT RESEARCH IN HUMANITIES AND SOCIAL SCIENCES 4, no. 2 (2024): 1–8. http://dx.doi.org/10.59298/nijcrhss/2024/4.2.8981.

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This study delves into the role of religion as a potential remedy for fostering peace in Enugu State, Nigeria, during the period spanning 2010-2016. Anchored on sensitivity theory, the qualitative research method was employed to analyze the dynamics of religious influence on peace and conflict. The findings reveal that while religion has historically contributed to violence and unrest, particularly through manipulation of adherents, imposition of laws, and economic factors, there exists a potential for religious tolerance and enlightenment to mitigate these tensions. The study advocates for in

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Safi Munshey, Menaal. "Blasphemy and Religious Violence in Pakistan." Estudios, no. 35 (December 5, 2017): 390. http://dx.doi.org/10.15517/re.v0i35.31620.

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This study used a qualitative research design to analyse how religion and politics interacts in the case of blasphemy-related violence in Pakistan. Interviews and focus groups were conducted with a sample of Police Officers, and members of the Hindu, Muslim and Christian communities in Sukkur, Pakistan. This study finds that blasphemy-related violence occurs in a context where politics has been used to Islamize society, which is reflected in the state’s struggle with identity, antagonistic and disconnected relationship between communities, and an atmosphere of fear, intolerance and discriminat

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Fatimatus Zahro' Jihan Fitri, Alimatul Qibtiyah, and Ro’fah. "Child Marriage: Taboo, Religion, and Women in Symbolic Violence." HIKMATUNA: Journal for Integrative Islamic Studies 8, no. 2 (2023): 171–85. http://dx.doi.org/10.28918/hikmatuna.v8i2.6028.

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Child marriage is a phenomenon that still occurs in Indonesia. The occurrence of child marriage is inseparable from the role of parents and the weak position of girls in the family. The phenomenon of child marriage indirectly affects women's subordination. In this regard, religion and taboos have a role in perpetuating child marriage, reproducing subordination, and symbolic violence against women. This research is qualitative research with an anthropological sociology approach. The focus of the research is to analyze the influence of taboo and religion on the role and negotiation of women in t

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Okoye, Chukwurah Charles Mezie. "The Effect of Religious Conflicts on Nigerian Economy: The Way Forward." International Journal of Research and Innovation in Social Science VIII, no. IV (2024): 1899–906. http://dx.doi.org/10.47772/ijriss.2024.804227.

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This study looks at how disputes sparked by religious convictions affect Nigeria’s economic growth. It draws attention to the reality that religion plays a significant role in Nigeria, where Christianity and Islam are the two most popular faiths. This study looks at the effects of religiously motivated conflicts on Nigerian economic development. It underlines the significance of faith or religion n Nigeria, Christianity and Islam are the predominant religions. It contends that, while each of these religions preaches peace, differences over practice among believers are a permanent feature of na

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Scott, Xavier. "From Crusades to Colonization: Violence in Secular and Religious Political Theory." Journal of the Council for Research on Religion 1 (December 24, 2019): 1–21. http://dx.doi.org/10.26443/jcreor.v1i0.2.

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This paper examines the transition in political philosophy between the medieval and early-modern periods by focusing on the emergence of sovereignty doctrine. Scholars such as Charles Taylor and John Rawls have focused on the ability of modern-states to overcome conflicts between different religious confessionals. In contrast, this paper seeks to examine some of the peace-promoting features of Latin-Christendom and some of the conflict-promoting features of modern-secular states. The Christian universalism of the medieval period is contrasted with the colonial ventures promoted by the Peace of

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Scott, Xavier. "From Crusades to Colonization: Violence in Secular and Religious Political Theory." Journal of the Council for Research on Religion 1, no. 1 (2019): 1–19. http://dx.doi.org/10.26443/jcreor.v1i1.57.

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This paper examines the transition in political philosophy between the medieval and early-modern periods by focusing on the emergence of sovereignty doctrine. Scholars such as Charles Taylor and John Rawls have focused on the ability of modern-states to overcome conflicts between different religious confessionals. In contrast, this paper seeks to examine some of the peace-promoting features of Latin-Christendom and some of the conflict-promoting features of modern-secular states. The Christian universalism of the medieval period is contrasted with the colonial ventures promoted by the Peace of

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Nyinevi, Christopher Y., and Edmund N. Amasah. "The Separation of Church and State under Ghana’s Fourth Republic." Journal of Politics and Law 8, no. 4 (2015): 283. http://dx.doi.org/10.5539/jpl.v8n4p283.

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<p class="Body">Ghana is religiously diverse. Data from the country’s Statistical Service indicates that as of 2010, 71.2% of the population was Christian, 17.6% was Muslim, and 5.2% were adherents of traditional religious beliefs. Non-believers accounted for only 5.3%. Believers other than believers of the three main religions were less than 1%. Despite the diversity, the country has enjoyed peaceful co-existence among all sects and denominations; sectarian violence is a rare phenomenon. Controversies about religious discrimination and stereotypes, and government over indulgence of reli

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Al Qurtuby, Sumanto. "Beyond Liberal Peace: Religious Violence and Tactical Peacebuilding in Indonesia." Journal of Asian Security and International Affairs 10, no. 2 (2023): 145–68. http://dx.doi.org/10.1177/23477970231173525.

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Since the downfall of Suharto’s authoritarian government in 1998, Indonesia has witnessed a variety of violent conflicts, intergroup tensions and Islamist radicalism, which in turn pose threats to the country’s security, safety and peace. This article examines various forms of religious violence, particularly Islamist violence, and ways of overcoming them tactically or strategically in post-Suharto Indonesia. This article underscores the need to go beyond the liberal peace framework, underlines the significance of the implementation of tactical peacebuilding and highlights the central roles of

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Ugli, Arslonov Zarifjon Zokirjon, and Nodira Farxodjonova. "Alikhantura Soguniy Role in State Administration in East Turkestan." Journal of Modern Islamic Studies and Civilization 2, no. 02 (2024): 128–32. http://dx.doi.org/10.59653/jmisc.v2i02.540.

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The article studies the political situation in Turkistan in the late 19th and early 20th centuries, the political activity of Alikhantura Soguniy, who opposed to the policy of Chor administration's violence against the local population in East Turkestan as well as his role in history, society, state administration, authority, religion, and other issues, and the scientific and creative works of Alikhantura Soguniy on the way of science and enlightenment.

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Howe, Adam E. "To co-opt or coerce? State capacity, regime strategy, and organized religion in Cambodia, Laos, and Vietnam." Asian Journal of Comparative Politics 6, no. 4 (2021): 389–404. http://dx.doi.org/10.1177/20578911211046063.

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This article explores the dynamic relationship between states, authoritarian regimes, and organized religion in the ostensibly Marxist-Leninist states of Cambodia, Laos, and Vietnam. Despite espousing an initial shared ideological commitment toward curbing the influence of domestic religion, actual regime policies toward these groups have varied considerably over time. I argue that the explanation for this difference can be found in unpacking the strength of each regime’s state apparatus. This article introduces a new typological theory for understanding how state capacity has shaped the diver

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Salehudin, Ahmad. "MENEGUHKAN PANCASILA SEBAGAI RUMAH BERSAMA SEMUA UMAT BERAGAMA." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 12, no. 1 (2011): 119. http://dx.doi.org/10.14421/esensia.v12i1.705.

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It is important to note the rising of religious violence and the dialectic of certain groups to alter Pancasila as the state ideology and foundation either using violent ways or abusing the triumph of democracy. Religious violence and efforts to alter Pancasila with other ideology serve as a vivid thread to the unity of The Republic of Indonesia, human right’s violation to Indonesian people carried out rituals that based on belief and religion, and the cause of self-identity uproot as a nation held bhineka tunggal ika. This paper tries to discuss some efforts to revitalize Pancasila being the

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Alonso Marcos, Antonio, and Samir Khalil Samir. "The Islamic State: The Real Islam?" Cuadernos Iberoamericanos, no. 4 (December 28, 2019): 20–30. http://dx.doi.org/10.46272/2409-3416-2019-4-20-30.

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From the origins of the Muslim religion, Muhammad was both military and spiritual leader. His political project was materialized in the form of an Islamic state, where the law was the divine law. Throughout the centuries, this caliphate has been established in different places and in different ways. In June 2014, it was proclaimed in the Sham, in Iraq and Syria. It should be asked if this model of Islamic State is the real one and whether the violence is consubstantial to Islam or it can get away with it.

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Mundzir, Ilham. "Negara, Hak-hak Minoritas Agama, dan Multikulturalisme (Kasus Kekerasan terhadap Ahmadiyah)." JURNAL INDO-ISLAMIKA 2, no. 2 (2012): 183–95. http://dx.doi.org/10.15408/idi.v2i2.1174.

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This essay attempts to discuss religious violence against Ahmadiyah adherents as the minority group, in term of religion, in Indonesia. This essay demonstrates and argues that the main factor of the rise of the violence is the failure and absence of the state in enforcing the politics of liberal multiculturalism as to govern the social plurality and diversity. It stresses that the state rather tends to establish the politics of conformity and make racial policy against minority. As a result, the agenda of universal protection toward rights of minorities is hardly realized.

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Hasanah, Aan. "Sprit Pluralisme Dalam Konstruktur Karakter Bangsa Indonesia (Sebuah Pendekatan Sosio-Historis Pada Konsep Nation State)." Al-Risalah 11, no. 01 (2018): 1. http://dx.doi.org/10.30631/al-risalah.v11i01.472.

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This article is to discuss the pluralism values in building the nation characters. Indonesia consist of plural ethnics, nations, and religions that if its pluralism is not well‐maintained there will be social conflict, even worse violence which results in many victims. Recent conflicts happen on behalf of communities, ethnic, and even religion. To solve that problem, the nationcharacter needs to be built in order to create a high‐civilized, cooperative, and peaceful nation. The nation‐character can be build by the spirit of pluralism that is building the multi‐cultural Indonesian into real Ind

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