Borders - whether settled or contested, violent or calm, closed or open - may have a direct, and often acute, human impact. Those affected may be people living nearby, those attempting to cross them and even those who succeed in doing so. At the border, vulnerable refugee and migrant communities, especially women, are exposed to state-centred boundary practices, paving the way for both their alienation and exploitation. The militarization of borders subjugates the very position of women in these marginalized areas and often subjects them to further victimization, which is facilitated by patriarchal socio-cultural practice. Structural violence is endemic to these regions and gender interlocks with their perimeters to reinforce and shape violence. This book locates gender and violence along geographical edges and critically examines the gendered experiences of women as global border residents and border crossers. Broadly, it explores two questions. First, what are women's experiences of engaging with borders? Second, where are women positioned in the theory and practice of marking, remarking and demarking these margins? Offering a nuanced and thorough approach, this book suggests that research on borders and violence needs to focus on how bordered violence shapes the embodiment of gender identity and norms and how they are challenged. It examines an array of issues including forced migration, trafficking and cross-border ties to explore how gender and borders intersect.

Gods at War examines the role played by religions in starting or supporting wars from ancient Egypt and Israel to the current conflicts in Yemen and the Ukraine. It not only analyses the traditionally recognised wars of religion such as the Crusades and the Thirty Years War and the many Islamic jihads, but also addresses the role played by nearly all religions in encouraging warrior kings, dictators and even democracies to wage wars, supporting them with money, promises of paradise in the after-life, guarantees of victory (God is on their side) and ceremonial to keep up morale. Onward Christian Soldiers. Oliver Thomson assesses the level of religious involvement in wars, including less obvious ones such as the attempted invasion of the Spanish Armada, the French Revolutionary Wars, and the Japanese War in the Pacific; the prime minister of Japan who launched the attack on Pearl Harbor was a devout Buddhist. There are examples of wars inspired by Judaism, rival Christian and Muslim sects, Sikhism and Japanese Shinto. The first section of the book discusses several different types of religious influence in conflicts, ranging from almost purely religious wars like the French or German wars of religion, to the many others where religion only played a supportive but still significant role. It also explores the reasons why religious sanction has been welcomed by war leaders and why religions chose to cooperate. Distinctions are drawn between the documented faith of each religion and its manipulation by its leaders when it suited them. Four main sections cover wars from the pre-Christian era, the Middle Ages, the early modern period and finally the conflicts of the twenty-first century, including the use made of the Russian church by Vladimir Putin, of Sunni Islam by Mohammed bin Salman - even of Pentecostalism in Guatemala.