Relevant bibliographies by topics / Religiously motivated violence

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  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Religiously motivated violence'

Author: Grafiati
Published: 4 June 2021
Last updated: 12 February 2022

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Journal articles on the topic "Religiously motivated violence"

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Brathwaite, Robert, and Baekkwan Park. "Measurement and Conceptual Approaches to Religious Violence: The Use of Natural Language Processing to Generate Religious Violence Event-Data." Politics and Religion 12, no. 1 (2018): 81–122. http://dx.doi.org/10.1017/s1755048318000317.

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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.
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Abdelhakam, Nabih Maged. "Religiously Motivated Political and Religious Nationalism of Israel-Palestine conflict." International Journal of Social Science Research and Review 3, no. 2 (2020): 13–21. http://dx.doi.org/10.47814/ijssrr.v3i2.35.

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Religion and politics exist on a continuum with varying costs. The dominance of one over the other has consequences for the safety of people, whichever domain has the power. If religion is empowered absolutely, it is abused in the legitimization it gives to violence. If politics is empowered absolutely, the sacred space of human history is denied the ability to flourish and sustain human communities. Yet the tension between the two facets of human society is not one where either will fully can walk away from the temptation of power, whether the opportunity to control is absolute or not.
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Olorunnisola, Titus S. "Rhapsody of Religious Violence in Nigeria: Dynamics, Case Studies, and Government Responses." International Journal of Social Science Research 8, no. 1 (2020): 17. http://dx.doi.org/10.5296/ijssr.v8i1.15394.

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This article examines the commonalities in the case studies of religious cum political violence in three states of northern Nigeria. The dynamics of religious violence in Nigeria attest to the existing social theories of conflict. The article concluded that there exist certain frenzy elements that have aided the occurrences and the spread of the wave of violence bearing upon multiple factors. The article suggested that a holistic approach which draws insights from the series of the existing cases of violence would be instrumental in propounding a lasting solution to the recurrent incidence of religiously motivated violence in Nigeria.
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Kloppe-Santamaría, Gema. "The Lynching of the Impious." Americas 77, no. 1 (2020): 101–28. http://dx.doi.org/10.1017/tam.2019.73.

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AbstractThis article analyzes the impact that religion had on the act of lynching and its legitimation in postrevolutionary Mexico. Basing its argument on the examination of several cases of lynching that took place after the religiously motivated Cristero War had ended, the article argues that the profanation of religious objects and precincts revered by Catholics, the propagation of conservative and reactionary ideologies among Catholic believers, and parish priests’ implicit or explicit endorsement of belligerent forms of Catholic activism all contributed to the perpetuation of lynching from the 1930s through the 1950s. Taking together, these three factors point at the relationship between violence and the material, symbolic, and political dimensions of Catholics’ religious experience in postrevolutionary Mexico. The fact that lynching continued well into the 1940s and 1950s, when Mexican authorities and the Catholic hierarchy reached a closer, even collaborative relationship, shows the modus vivendi between state and Church did not bring an end to religious violence in Mexico. This continuity in lynching also illuminates the centrality that popular – as opposed to official or institutional - strands of Catholicism had in construing the use of violence as a legitimate means to defend religious beliefs and symbols, and protect the social and political orders associated with Catholic religion at the local level. Victims of religiously motivated lynchings included blasphemous and anticlerical individuals, people that endorsed socialist and communist ideas, as well as people that professed Protestant beliefs and practices.
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Ellis, Lee. "Religious variations in fundamentalism in Malaysia and the United States: Possible relevance to religiously motivated violence." Personality and Individual Differences 107 (March 2017): 23–27. http://dx.doi.org/10.1016/j.paid.2016.11.012.

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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 and religion within these three essays, pointing to (i) three perils of religion especially regarding communities, (ii) the figure of the magistrate within some religiously motivated political revolutions, and (iii) the danger of ecclesiastical orders demonstrating not only authority but also forms of domination. The essay then phenomenologically ties these three threads together, demonstrating a way of understanding both the promises and perils of religion as it relates to violence, both in the work of Ricoeur and beyond it.
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NELLIS, GARETH, and NILOUFER SIDDIQUI. "Secular Party Rule and Religious Violence in Pakistan." American Political Science Review 112, no. 1 (2017): 49–67. http://dx.doi.org/10.1017/s0003055417000491.

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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.
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Hanif, Saiqa, Sultan Mubariz Khan, and Shafqat Rasool. "Growth of Religious Extremism in Pakistan: Implications for State and Society (1980-2020)." Global Political Review V, no. III (2020): 123–32. http://dx.doi.org/10.31703/gpr.2020(v-iii).12.

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This paper investigates the major trends and developments that are considered responsible for the rise of religious militancy in Pakistan. It also analyzes the impacts of this phenomenon. The research focuses on investigating the causes of its expansion and intensity in the recent past and how it has affected the society and state because religious extremism and religiously motivated violence has emerged as a serious challenge for the security and stability of Pakistan. The study is descriptive, and the mode of inquiry is qualitative though supplemented by quantitative data in the form of tables and graphs. Major findings suggest that wave after wave of violent religious extremism has grave domestic implications. The domestic implications range from social problems to economic and political issues. It is observed that growth in religious extremism and subsequent militancy at the domestic level cannot be de-hyphenated from the foreign relations of Pakistan, especially with its immediate neighbors like India, Afghanistan and Iran, as well as major powers like China and the U.S.
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Dalsheim, Joyce. "On Demonized Muslims and Vilified Jews: Between Theory and Politics." Comparative Studies in Society and History 52, no. 3 (2010): 581–603. http://dx.doi.org/10.1017/s0010417510000319.

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In this article I engage the work of three scholars, each of whom speaks to reactions to Muslims or interventions in their lives in the United States and Europe. Each is critical of these reactions and interventions, and traces them to inconsistencies in liberal thought and practice. My purpose is to interrogate their theorizing by applying it to the interface of liberalism with another religious Other, one that tends to generate far less sympathy in the predominantly secular and liberal academy: religiously motivated Jewish settlers in Israeli-occupied territories. The first scholar is Saba Mahmood, who recently argued against U.S. involvement in trying to alter the theology and practices of Muslims in the Middle East. The second is Judith Butler, who in a 2008 article addressed Muslims in the Netherlands, the problems of citizenship, and the right to religious freedom. Finally, Talal Asad has spoken to issues of violence, arguing that suicide bombing is really not so different from state violences perpetrated by the United States and Israel. Each of their arguments contains critiques of secular liberalism and the contradictory ethics and inconsistencies within liberal thought and practice, and each carries different but related implications. My intent is to begin to explore the possibilities of applying the analyses of these writers to the case of conflict between religiously motivated settlers in Israeli-occupied territories and left-wing, secular, and liberal Israeli Jews. Although this case mirrors broader representations of “Islam and the West,” it is rarely considered in comparison when such representations are deconstructed. The questions raised through this uncomfortable comparison will, I hope, contribute to broader conversations about the challenges and complexities of living together with differences that may be threatening if not altogether incommensurable.
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Yusuf, Mohamad. "POTRET HARMONI KEHIDUPAN BERAGAMA: Studi Komperatif Relasi Islam-Buddha di Desa Tlogowungu, Kaloran, Temanggung dan Desa Blingoh, Donorojo, Jepara." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 17, no. 2 (2016): 193. http://dx.doi.org/10.14421/esensia.v17i2.1287.

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The inter-religious harmony is not a rare thing in Indonesian society, there are a lot of practice at the grassroots level, which show that the Indonesian people are able to build religious harmony. However, due to the rise of religiously motivated violent incidents, both the case of intra-religion and inter-religious, and global-scale violence, the peaceful images of Islam are slowly replaced by the religious issues that are less encouraging. Based on that irony, this study tries to show a portrait of interfaith harmony between Islam and Buddhism in two different places; Tlogowungu, Temanggung and Blingoh, Jepara. Although both remain predominantly Muslim region, but the region becomes the centre of Buddhist people which is growing rapidly. This study shows that religious harmony between Muslims and Buddhists has a long historical roots. In addition to each doctrinal aspects of religion, the driving force of harmony also came from the role of local wisdom that exist in each region. Muslims and Buddhists are also equally establish relations of coexistence between religions patterned or mutually support the existence of each religion and cooperative patterns or work together in real.
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Dissertations / Theses on the topic "Religiously motivated violence"

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Wirén, Sacharias. "The Army of God : An examination of religiously motivated violence from a psychology of religion perspective." Thesis, Uppsala universitet, Religionspsykologi, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-309630.

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The purpose of this qualitative study was to examine psychological processes that can contribute to religiously motivated violence from a psychology of religion perspective in relation to the collective meaning-system of the Christian militant anti-abortion movement the Army of God. The study applied a single-case design and the data was collected through semi-structured interviews with 3 prominent figures within Army of God, as well as through 43 qualitative documents and 4 autobiographical books. The collected data was analyzed through a deductive approach, implementing the concept of sanctification, social identity theory, selective moral disengagement, and the Staircase to Terrorism model. The results show that the collective meaning-system of the Army of God can be understood as a form of religious fundamentalism that acts as a frame that binds the members together, and from which social categorization and group identification can induce acts of violence. The results also demonstrate that abortion is perceived as a grave injustice and destruction of something sacred, and how it leads to a moral outrage and aggression by constituting a threat towards one’s social identity. This threat moves the individuals towards a ‘black-and-white’ and ‘the ends justify the means’ mentality. The act of violence is further prompted by a perceived duty from God and facilitated by a dehumanization of the perceived enemy. The findings of the study address the need of primary empirical data in the psychological research of violent extremism. Furthermore, it brings further knowledge regarding religiously motivated violence and leaderless resistance by taking into account the search for significance and sacred values. In contrast to previous research the current study also demonstrates that a leader or a well-structured group is not necessarily a key factor when explaining religiously motivated violence from a social psychological perspective. This can contribute to the theoretical understanding regarding social identity and a collective meaning-making in relation to violent extremism and lone-wolf terrorism.
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Books on the topic "Religiously motivated violence"

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Kuroiwa, Wallace Hisashi Ryan. "It's just not fair--": Racially motivated violence against Asians in the United States : essays. Ecumenical Working Group of Asian Pacific Americans, 1989.

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Ingersoll, Julie. Religiously Motivated Violence in the Abortion Debate. Edited by Michael Jerryson, Mark Juergensmeyer, and Margo Kitts. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199759996.013.0020.

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This chapter, which concentrates on the North American Christian case in investigating the role of violence in the religious controversy about abortion, assesses the religiously legitimated use of violence in the extreme wing of the American pro-life movement. The legitimation of the use of violence to stop abortion finds its most public expression in an organization known as The Army of God. Mike Bray, the architect of the argument that violence can be legitimately utilized to stop abortion, has argued that there is a difference between killing a retired abortion doctor and one who continues to practice. Bray and Randall Terry are critical of contemporary Christianity, which sees God a “jolly old perennial gift giver.” In general, Christians, in the larger “pro-life” movement, believe abortion to be murder.
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Madawi, Al-Rasheed, and Shterin Marat, eds. Dying for faith: Religiously motivated violence in the contemporary world. I.B. Tauris, 2009.

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Juergensmeyer, Mark. Religious Terrorism as Performance Violence. Edited by Michael Jerryson, Mark Juergensmeyer, and Margo Kitts. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199759996.013.0017.

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This chapter describes religious terrorism as “performance violence,” illustrating that performance violence is planned in order to obtain tangible goals, and also to theatrically enact and communicate an imagined reality. The scenario that underlies the performance of religious terrorism is often one of cosmic war. Some religious terrorism could also be motivated by scenarios other than cosmic war. The idea of warfare involves more than an attitude; it is ultimately a world view and an assertion of power. An act of violence sends two messages at the same time: a broad message aimed at the general public and a specific communication targeted at a narrower audience. Silent terrors are those in which the audience is not directly evident. It is noted that terrorism has been conducted for a television audience around the world.
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Hafner, Johann Ev, and Hans-Michael Haußig, eds. "Mit Gott auf unserer Seite“. Ergon – ein Verlag in der Nomos Verlagsgesellschaft, 2020. http://dx.doi.org/10.5771/9783956506659.

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The publication deals with texts calling for violence and justifies this by religious arguments. It is however not always possible to distinguish, whether these arguments are motivated by religious convictions or whether they are later justifications. In most cases, they are intertwined. It will be taken into consideration, that calls for religious violence are not indisputable among members of the different religious communities. The contributions will also deal with criticisms of religious violence. Obviously religious traditions do no lead by consequence to violence but are the result of different interpretations. With contributions by Arhan Kardaş, Norbert Franz, Rahel Gersch, Pierre Gottschlich, Johann Ev. Hafner, Hans-Michael Haußig, Marie-Luise Heckmann, Eckart Klein, Jakob Rösel, Kadir Sanci, Dirk Schuster
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Hogan & Hartson., ed. Striking back at bigotry: Remedies under federal and state law for violence motivated by racial, religious, and ethnic prejudice. National Institute against Prejudice and Violence, 1986.

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Striking Back at Bigotry: Remedies Under Federal and State Law for Violence Motivated by Racial, Religious, and Ethnic Prejudice. Natl Inst Against, 1986.

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Farrell, Justin. Buffalo Crusaders: The Sacred Struggle for America’s Last Wild and Pure Herd. Princeton University Press, 2017. http://dx.doi.org/10.23943/princeton/9780691164342.003.0004.

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This chapter examines the bitter, long-lasting, and sometimes violent dispute over the Yellowstone bison herd—America's only remaining genetically pure and free-roaming herd, which once numbered more than 30 million but was exterminated down to a mere 23 single animals. This intractable issue hinges on current scientific disagreements about the biology and ecology of the disease brucellosis (Brucella abortus). But in recent years, a more radical, grassroots, and direct action activist group called the Buffalo Field Campaign (BFC) has found success by shifting the focus of the debate away from science, toward the deeper religious dimensions of the issue. The chapter shows how the infusion of the conflict with moral and spiritual feeling has brought to the fore deeper questions that ultimately needed to be answered, thus making this a public religious conflict as much as a scientific one, sidestepping rabbit holes of intractability. It observes the ways in which BFC activists engaged in a phenomenon called moral and religious “muting.” This has theoretical implications for understanding how certain elements of culture (e.g., individualism and moral relativism) can organize and pattern others—especially in post hoc explanations of religiously motivated activism.
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Cohn, Jr., Samuel K. Plague Beyond India. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198819660.003.0016.

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This chapter investigates whether plague protest in India can be generalized for the rest of the world. Outside India such riots were far fewer and on a smaller scale. Plague riots in China added an ingredient rarely seen in India—violence against foreigners accused of plague spreading. Yet the Chinese protests resembled the Indian in railing against severe plague regulations (isolation and military searches) and forming class alliances. Plague riots in the Middle East, more prevalent than in Europe, were remarkably secular and economically motivated, even when occurring at pilgrimage sites and comprising religious leaders and religious students. San Franciscan attitudes to plague radically departed from those previously seen in that city towards smallpox and tuberculosis. While those diseases divided San Francisco by class and race, plague demonstrations united the Chinese and white citizens against US public health legislation that enforced prejudicial quarantines and compulsory inoculation on the Chinese alone.
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Book chapters on the topic "Religiously motivated violence"

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Schweitzer, Friedrich. "Against Religiously Motivated Violence." In Religion and Violence. Springer Fachmedien Wiesbaden, 2017. http://dx.doi.org/10.1007/978-3-658-18302-8_14.

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Boyd, Katharine A. "Group-level Predictors of Political and Religiously Motivated Violence." In The Handbook of the Criminology of Terrorism. John Wiley & Sons, Inc., 2017. http://dx.doi.org/10.1002/9781118923986.ch5.

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Sela, Yael, Todd K. Shackelford, and James R. Liddle. "A Moral Guide to Depravity: Religiously Motivated Violence and Sexual Selection." In The Evolution of Morality. Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-19671-8_10.

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Laverick, Wendy, and Peter Joyce. "Immigration Control and Racially Motivated Violence: 1900 to the early 1960s." In Racial and Religious Hate Crime. Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-21317-6_2.

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Harrison, Victoria S. "Can religious diversity help with the problem of religiously motivated violence?" In Religious Truth and Identity in an Age of Plurality. Routledge, 2019. http://dx.doi.org/10.4324/9780429019678-16.

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Jones, V. Nikki, Donna M. Dopwell, and Lauren C. Curry. "Silenced, Shamed, and Scatted." In #MeToo Issues in Religious-Based Institutions and Organizations. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-5225-9195-5.ch001.

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The African American experience is grounded in a strong religious tradition that does not adequately address sexual violence against women. This chapter offers perspective on how religiously-motivated heterocentric-patriarchy marginalizes Black female sexual trauma survivors. Recommendations are informed by Black feminisms in order to support culturally congruent practice. These interventions emphasize Black women's lived experience, raise awareness of multilevel oppression, and foster the empowerment of Black women. Basic treatment considerations for African American female trauma survivors and their support systems are provided.
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Gunaratna, Rohan. "POLITICALLY MOTIVATED RELIGIOUS VIOLENCE IN ASIA: SRI LANKA, A CASE STUDY." In Religion & Identity Politics. WORLD SCIENTIFIC, 2021. http://dx.doi.org/10.1142/9789811235504_0006.

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Ghassem-Fachandi, Parvis. "Heterogeneity and the Nation." In Pogrom in Gujarat. Princeton University Press, 2012. http://dx.doi.org/10.23943/princeton/9780691151762.003.0009.

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This chapter analyzes how Muslims in Gujarat form no political or cultural unity, with no single voice that can speak in their name. Hence the solution of the pogrom: what cannot be reconverted or expulsed and resists leaving can be killed, ritually undone by violence. The way Muslims were killed neither expresses underlying cultural incommensurables, nor were they motivated by religious antagonisms. Rather, the motivation to eliminate expresses an instability in which Muslim neighbors who fail to be all that different nonetheless can no longer be recognized. The internal heterogeneity of communities labeled “Muslim” escapes the dominant understanding of Indian national cultural integration. In Gujarat, Muslims are already internal. In this way, Muslims have become strange in their familiarity.
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Fair, C. Christine. "Introduction." In In Their Own Words. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190909482.003.0001.

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"In Their Own Words" informs contemporary discussions and analysis of this organization by mobilizing the vast corpus of Lashkar-e-Tayyaba's (LeT) own writing. In this work, I analyze a sample of LeT's own publications and present new information about the organization, its recruits, the families that produce them and the external and domestic political imperatives that motivate LeT's operations within and beyond Pakistan. I draw from these materials to advance two key claims about the organization. First, LeT's ability to conduct complex terror attacks in India and Afghanistan--coupled with its loyalty to the Pakistani security establishment--render it incredibly useful as a reliable and obedient proxy. Second, because LeT argues against violence against other Muslims and Pakistan's religious minorities, it is a critical partner of the deep state's efforts to quell violence within Pakistan.
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Ukwueze, Ezebuilo R., Chinasa E. Urama, Henry T. Asogwa, and Oliver E. Ogbonna. "Political Economy of Growth Effects of Defense Expenditure in Nigeria." In Handbook of Research on Military Expenditure on Economic and Political Resources. IGI Global, 2018. http://dx.doi.org/10.4018/978-1-5225-4778-5.ch021.

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National security is as important as the existence of a nation. Nigeria has witnessed consistent rise in defense expenditure, with attendant opportunity costs. Internal threats have contributed immensely to the rise in defense expenditure as proliferation of arms and uprising of different ethno-rival groups and incipient militancy and insurgency have created insecurity in the country. Similar pressure and general insecurity has been intensified by increasing spate of kidnapping, politically motivated killings, ethno-religious uprisings, and terrorist web-like war by the Boko Haram sect. It is expedient to investigate the political motivation behind the military expenditure rise. This study is poised to estimate the politico-economic determinants of military expenditure in Nigeria using unrestricted VAR model for estimation. The data were sourced from World Bank's WDI, ICRG data, transparency international and SIPRI data, using Stata 13 software. The results show that ethnic violence, index of corruption, quality of governance, population growth, freedom from corruption affect military expenditure. The authors recommend that improved quality of governance will reduce corruption, ethnic violence, and improve welfare.
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