Religion and Terrorism: The Use of Violence in Abrahamic Monotheism provides theoretical analysis of the nature of religious terrorism and religious martyrdom and also delves deeply into terrorist groups and beliefs in Judaism, Christianity, and Islam. Religious terrorism is found in all three of the great monotheistic faiths, and while the public is most aware of Islamic terrorism, Jewish and Christian faiths have extremist groups that warp their teaching -in ways unrecognizable to most adherents- to support terrorism. This work will be of interest to scholars in religious studies, political science, and sociology.

Grounded in nine years of ethnographic research on the al Muhajiroun/Ahlus Sunnah Wal Jamaah movement (ALM/ASWJ), Douglas Weeks mixes ethnography and traditional research methods to tell the complete story of al Muhajiroun. Beginning with three core events that became a primer for radical Islamic political thought in the UK, Al Muhajiroun, A Case Study in Islamic Activism traces the development of the movement form its incipient beginnings to its current status. Based on his extensive interaction with the group and its leaders, Weeks contextualizes the history, beliefs, methods, and differences between ALM/ASWJ, al Qaeda, and the Islamic State so that the group and the threat it poses is comprehensively understood.

Why does religion inspire hatred? Why do people in one religion sometimes hate people of another religion, and also why do some religions inspire hatred from others? This book shows how scholarly studies of prejudice, identity formation, and genocide studies can shed light on global examples of religious hatred. The book is divided into four parts, focusing respectively on: theories of prejudice and violence; historical developments of antisemitism, Islamophobia, and race; contemporary Western antisemitism and Islamophobia; and, prejudices beyond the West in the Islamic, Buddhist, and Hindu traditions. Each part ends with a special focus section. Key features include: - A compelling synthesis of theories of prejudice, identity, and hatred to explain Islamophobia and antisemitism. - An innovative theory of human violence and genocide which explains the link to prejudice. - Case studies of both Western antisemitism and Islamophobia in history and today, alongside global studies of Islamic antisemitism and Hindu and Buddhist Islamophobia - Integrates discussion of race and racialisation as aspects of Islamophobic and antisemitic prejudice in relation to their framing in religious discourses. - Accessible for general readers and students, it can be employed as a textbook for students or read with benefit by scholars for its novel synthesis and theories. The book focuses on antisemitism and Islamophobia, both in the West and beyond, including examples of prejudices and hatred in the Islamic, Hindu, and Buddhist traditions. Drawing on examples from Europe, North America, MENA, South and Southeast Asia, and Africa, Paul Hedges points to common patterns, while identifying the specifics of local context. Religious Hatred is an essential guide for understanding the historical origins of religious hatred, the manifestations of this hatred across diverse religious and cultural contexts, and the strategies employed by activists and peacemakers to overcome this hatred.

Catholic polemical works, and their portrayal of Protestants in print in particular, are the central focus of this work. In contrast with Germany, French Catholics used printing effectively and agressively to promote the Catholic cause. In seeking to explain why France remained a Catholic country, the French Catholic response must be taken into account. Rather than confront the Reformation on its own terms, the Catholic reaction concentrated on discrediting the Protestant cause in the eyes of the Catholic majority. This book aims to contribute to the ongoing debate over the nature of the French Wars of Religion, to explain why they were so violent and why they engaged the loyalities of such a large portion of the population. This study also provides an example of the successful defence of catholicism developed independently and in advance of Tridentine reform which is of wider significance for the history of the Reformation in Europe.

This book explores men's attraction to violent extremist movements and terrorism. Drawing on multi-method, interdisciplinary research, this book explores the centrality of masculinity to violent extremist recruitment narratives across the religious and political spectrum. Chapters examine the intersection of masculinity and violent extremism across a spectrum of movements including: the far right, Islamist organizations, male supremacist groups, and the far left. The book identifies key sites and points at which the construction of masculinity intersects with, stands in contrast to and challenges extremist representations of masculinity. It offers an insight into where the potential appeal of extremist narratives can be challenged most effectively and identifies areas for both policy making and future research.

This volume represents a major contribution to the history of the Northern Crusades and the Christianization of the Baltic lands in the Middle Ages, from the beginnings of the Catholic mission to the time of the Reformation. The subjects treated range from discussions of the ideology and practice of crusade and conversion, through studies of the motivation of the crusading countries (Denmark, Sweden and Germany) and the effects of the crusades on the countries of the eastern Baltic coast (Finland, Estonia, Livonia, Prussia and Lithuania), to analyses of the literature and historiography of the crusade. It brings together essays from both established and younger scholars from the western tradition with those from the modern Baltic countries and Russia, and presents in English some of the fruits of the first decade of historical scholarship and dialogue after the collapse of the Iron Curtain. The depth of treatment, diversity of approaches, and accompanying bibliography of publications make this collection a major resource for the teaching of the Baltic Crusades.

Is research on antisemitism even necessary in countries with a relatively small Jewish population? Absolutely, as this volume shows. Compared to other countries, research on antisemitism in the Nordic countries (Denmark, the Faroe Islands, Finland, Greenland, Iceland, Norway, and Sweden) is marginalized at an institutional and staffing level, especially as far as antisemitism beyond German fascism, the Second World War, and the Holocaust is concerned. Furthermore, compared to scholarship on other prejudices and minority groups, issues concerning Jews and anti-Jewish stereotypes remain relatively underresearched in Scandinavia - even though antisemitic stereotypes have been present and flourishing in the North ever since the arrival of Christianity, and long before the arrival of the first Jewish communities. This volume aims to help bring the study of antisemitism to the fore, from the medieval period to the present day. Contributors from all the Nordic countries describe the status of as well as the challenges and desiderata for the study of antisemitism in their respective countries.

On 15 July 1099 the Crusaders conquered Jerusalem beginning an innovative and prosperous Frankish rule over the city, which lasted a little over a hundred years and ended with the Khwarizmian conquest in 1244. This time of Crusader rule can be considered one of the most important in the history of Jerusalem. Through systematic renovation and repopulation, the Crusaders transformed a provincial town into the capital city of an eponymous kingdom: the Kingdom of Jerusalem.
Adrian Boas's combined use of historical and archaeological evidence together with first-hand accounts written by visiting pilgrims results in a multi-faceted perspective of Crusader Jerusalem. This book will serve both as a scholarly account of this city's archaeology and a useful guide for the interested reader to a city at the centre of international and religious interest and conflict today.

Jacques Waardenburg writes about relations between Muslims and adherents of other religions. After illuminating various aspects of Islam from an outside point of view in his volume "Islam" (published in 2002 by de Gruyter) his second volume changes the perspective: The author shows how Muslims perceived non-Muslims - particularly Christianity and "the West," but also Judaism and Asian religions - in many centuries of religious dialogue and tensions. The main focus is on Muslim minorities in Western countries and on religious dialogues of which he provides first-hand knowledge through his participation in several important dialogue meetings. After 50 years of research and personal involvement, Waardenburg aims at a mutual understanding and reconciliation of Islam and other religions, particularly Christianity, both on an international level as well as on a more local level where "old" and "new," Christian and Muslim Europeans live together.

Facing issues of violence and conflict, authors of textbooks for Religious Education (RE) choose a range of different strategies. While some try to write as non-controversially as possible about such issues, other authors choose to leave them completely out. Even in the academic study of religions, a well-established perspective is that religion is primarily something good, and important for societies as well as for human development. Such basic presumptions/perspectives are often nurtured by an apologetic orientation to the representation of religion. In some cases, religious violence and conflict are therefore considered disruptive forces that destroy what is "true," "authentic" and "valuable" in religion.Textbook Violence offers critical perspectives on how textbooks deal or not deal with issues of conflict and violence in religions. The volume's contributions provide examples from textbooks for university level as well as from RE in schools, and include discussions of conflict and violence in a range of different religious traditions. The contributors bring issues of religious violence and conflict into focus through such questions as: In what way is violence and/or conflict treated? Who are the authorial voices? What are their aims? Who is the reader being addressed? How are the representations of religions framed by value judgments?Beyond certain obvious ideological considerations (e.g., nationalism; the interests of religious pedagogues who contribute to textbooks in some countries), there are a number of different factors shaping representations of religions in textbooks - from commercial considerations and statutory stipulations to situations where publishers and national examination boards work closely together to produce textbooks with contents keyed to national exams. This means that authors have to face different expectations and considerations when writing textbooks. Textbook Violence will also include reflections on the choices such authors are facing.

Holy War in Judaism is the first book to consider how the concept of ''holy war'' disappeared from Jewish thought for almost 2000 years, only to reemerge with renewed vigor in modern times. Holy war, sanctioned or even commanded by God, is a common and recurring theme in the Hebrew Bible, but Rabbinic Judaism largely avoided discussion of holy war in the Talmud and related literatures for the simple reason that it became extremely dangerous and self-destructive. The revival of the holy war idea occurred with the rise of Zionism, and as the need for organized Jewish engagement in military actions developed, Orthodox Jews faced a dilemma. There was great need for all to engage in combat for the survival of the infant state of Israel, but the Talmudic rabbis had virtually eliminated divine authorization for Jews to fight in Jewish armies. The first stage of the revival was sanction for Jews to fight in defense. The next stage emerged with the establishment of the state and allowed Orthodox Jews to enlist even when the community was not engaged in a war of survival. Once the notion of divinely sanctioned warring was revived, it became available to Jews who considered that the historical context justified more aggressive forms of warring. Among some Jews, divinely authorized war became associated not only with defense but also with a renewed kibbush or conquest, a term that became central to the discourse regarding war and peace and the lands conquered by the state of Israel in 1967. By the early 1980's, the rhetoric of holy war had entered the general political discourse of modern Israel. In this book Reuven Firestone identifies, analyzes, and explains the historical, conceptual, and intellectual processes that revived holy war ideas in modern Judaism. The book serves as a case study of the way in which one ancient religious concept, once deemed irrelevant or even dangerous, was successfully revived in order to fill a pressing contemporary need. It also helps to clarify the current political and religious situation in relation to war and peace in Israel and the Middle East.

Written at an accessible level for undergraduate students, this is the first introduction to the complex relationship between religion and genocide for use on related courses. Steven Leonard Jacobs is a leading scholar in the field and covers a complex and controversial topic in an engaging and accessible style, using real world case studies throughout. Religion and Genocide is an outstanding contribution to the fields of Judaic studies and Holocaust and Genocide studies.

This work is a collection of essays that describe and analyze religion and regime relations in various nations in the contemporary world. The contributors examine patterns of interaction between religious actors and national governments that include separation, support, and opposition. In general, the contributors find that most countries have a majority or plurality religious tradition, which will seek a privileged position in public life. The nature of the relationship between such traditions and national policy is largely determined by the nature of opposition. A pattern of quasi-establishment is most common in settings in which opposition to a dominant religious tradition is explicitly religious. However, in some instances, the dominant tradition is associated with a discredited prior regime, in which a pattern of legal separation is most common. Conversely, in some nations, a dominant religion is, for historical reasons, strong associated with national identity. Such regimes are often characterized by a "lazy monopoly," in which the public influence of religion is reduced.

Recent historical studies on the Ottoman Empire have taken for granted that subjects of the Ottoman polity flourished under a so-called "Pax Ottomanica." This edited volume probes the rosy narrative of Ottoman tolerance that has long dominated the discussions. The articles carefully strive to contextualize the many issues that sound like ethnic slurs, racial stereotyping, religious discrimination, misogyny and elitism to modern ears. The goal of the volume is not to prove that Ottoman society was a persecuting one, or that dislike or distrust was its defining characteristic, but to investigate the axes of tension, blemishes, and fractures in the everyday practice of coexistence in a dynamic, multi-religious, multi-confessional and multi-ethnic empire in which difference was the norm rather than the exception.

This is an updated and expanded 2015 edition of a classic text on Muslim thinking about war and peace. The new edition includes a new introduction and translations of selected revelatory excerpts from ISIS texts about the treatment of POWs, guidelines on the "management of barbarity," fatwas in opposition to ISIS, and other key topics.

The first book to examine in detail the impact of the Northern Irish Troubles on southern Irish society. This study vividly illustrates how life in the Irish Republic was affected by the conflict north of the border and how people responded to the events there. It documents popular mobilization in support of northern nationalists, the reaction to Bloody Sunday, the experience of refugees and the popular cultural debates the conflict provoked. For the first time the human cost of violence is outlined, as are the battles waged by successive governments against the IRA. Focusing on debates at popular level rather than among elites, the book illustrates how the Troubles divided southern opinion and produced long-lasting fissures. -- .

Since the September 11 attacks on the World Trade Center, jihad has become symbolic of the confrontation between Muslims and the West. According to popular views, jihad represents a religiously sanctioned war to propagate or defend the faith by defensive and aggressive means. However, there is not one single meaning of jihad, but many different interpretations. In the most recent decades of Islamic history, jihad was invoked as an instrument for the legitimation of political action, be it armed resistance against foreign occupation, the struggle for self-determination, or retaliatory attacks against the West. The evolution and contemporary abuses of jihad cannot be understood without a connection to the modern political context in which such action takes place. The aim of this book is thus to clarify the meanings of jihad and the manipulation of its sense since the rise of political Islam during the 1960s. Its authors address the intellectual underpinnings of the concept of jihad, and link it to the narratives and historical contexts in which jihad in its various meanings has been interpreted and applied. It draws a parallel between Islamic humanitarian tradition and international humanitarian law, challenging the distorted interpretation of peace and war in Islam. It aims also at exploring the impact that jihad has on international law and domestic law through state practice and in view of the mounting call that law should adapt to the new reality of transnational terrorism. The mixture of authors from Muslim as well as Western countries allows for a true dialogue between cultures and a diversity of views on the issue. This book is obviously highly recommended reading for academics and practitioners dealing with Islamic, national and international law and all those intrigued by and interested in the subject. Professor M. Cherif Bassiouni is Distinguished Research Professor of Law Emeritus, and President Emeritus, at the International Human Rights Law Institute, DePaul University College of Law, Chicago, Illinois. He has served the United Nations in various capacities, all in the field of humanitarian law, international criminal law and human rights law. Amna Guellali is a Senior Researcher at the department of international humanitarian and criminal law of the T.M.C. Asser Instituut, The Hague, The Netherlands.

In 2014, the island of Ahamb in Vanuatu became the scene of a startling Christian revival movement led by thirty children with 'spiritual vision'. However, it ended dramatically when two men believed to be sorcerers and responsible for much of the society's problems were hung by persons fearing for the island's future security. Based on twenty months of ethnographic fieldwork on Ahamb between 2010 and 2017, this book investigates how upheavals like the Ahamb revival can emerge to address and sometimes resolve social problems, but also carry risks of exacerbating the same problems they arise to address.

Given the extremely high cost of overseas military operations today, the author offers readers scholarly insights as to what motivates kingdoms, countries, and groups to engage in religious conflict, beginning with those found in the Hebrew Bible. To do this, he analyzes three related religions, Judaism, Christianity, and Islam, to determine their similarities and differences regarding the killing of people. The areas of conflict analysis include Fundamentalism, Proselytization, Sacrifice (to include martyrdom), and Revenge (to include genocide). The insights of preeminent religious and political scholars are integrated into this comprehensive analysis of conflict involving religion, leading to an answer to the ultimate question: Is the killing worth it?

Religiously motivated violence caused by the fusion of state and religion occurred in medieval Tibet and Bhutan and later in imperial Japan, but interfaith conflict also followed colonial incursions in India, Sri Lanka, and Burma. Before that time, there was a general premodern harmony among the resident religions of the latter countries, and only in the late nineteenth and twentieth centuries did religiously motivated violence break out. While conflict caused by Hindu fundamentalists has been serious and widespread, a combination of medieval Tibetan Buddhists and modern Sri Lankan, Japanese, and Burmese Buddhists has caused the most violence among the Asian religions. However, the Chinese Taiping Christians have the world record for the number of religious killings by one single sect. A theoretical investigation reveals that specific aspects of the Abrahamic religions-an insistence on the purity of revelation, a deity who intervenes in history, but one who still is primarily transcendent-may be primary causes of religious conflict. Only one factor-a mystical monism not favored in Judaism, Christianity, and Islam-was the basis of a distinctively Japanese Buddhist call for individuals to identify totally with the emperor and to wage war on behalf of a divine ruler. The Origins of Religious Violence: An Asian Perspective uses a methodological heuristic of premodern, modern, and constructive postmodern forms of thought to analyze causes and offer solutions to religious violence.

This book analyzes the ways in which literary works and cultural discourses employ the construct of the Jew's body in relation to the material world in order either to establish and reinforce, or to subvert and challenge, dominant cultural norms and stereotypes. It examines the use of physical characteristics, embodied practices, tacit knowledge and senses to define the body taxonomically as normative, different, abject or mimetically desired. Starting from the works of Gogol and Dostoevsky through to contemporary Russian-Jewish women's writing, the book argues that materiality also embodies fictional constructions that should be approached as a culture-specific material-semiotic interface.