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Wars have a destructive impact on society. The violence in the
first case is domicide, in the second urbicide, in the third
genocide, and in the fourth, the book introduces a neologism,
sociocide, the killing of society. Through the lens of this
neologism, Keith Doubt provides persuasive evidence of the social,
political, and human consequences of today's wars in countries such
as Bosnia and Iraq. Sociocide: Reflections on Today's Wars
rigorously formulates, develops, and applies the notion of
sociocide as a Weberian ideal type to contemporary wars. Drawing
upon sociology, anthropology, philosophy, and literature, Doubt
analyzes war crimes, scapegoating, and torture and concludes by
examining capitalism in the face of the coronavirus pandemic as a
sociocidal force. Embedded in the humanistic tradition and informed
by empirical science, this book provides a clear conceptual account
of today's wars, one that is objective and moral, critical and
humanistic.
Wars have a destructive impact on society. The violence in the
first case is domicide, in the second urbicide, in the third
genocide, and in the fourth, the book introduces a neologism,
sociocide, the killing of society. Through the lens of this
neologism, Keith Doubt provides persuasive evidence of the social,
political, and human consequences of today's wars in countries such
as Bosnia and Iraq. Sociocide: Reflections on Today's Wars
rigorously formulates, develops, and applies the notion of
sociocide as a Weberian ideal type to contemporary wars. Drawing
upon sociology, anthropology, philosophy, and literature, Doubt
analyzes war crimes, scapegoating, and torture and concludes by
examining capitalism in the face of the coronavirus pandemic as a
sociocidal force. Embedded in the humanistic tradition and informed
by empirical science, this book provides a clear conceptual account
of today's wars, one that is objective and moral, critical and
humanistic.
This book is not about war crimes, crimes against humanity,
genocide, evil, or the killing of a society. It is about a cultural
heritage, something vital to a society as a society, something that
was not killed in the previous war, something that is resilient.
Through the Window brings an original perspective to folklore of
Bosnians at a certain period of time and the differences and
similarities of the three main ethnic groups in Bosnia and
Herzegovina. It examines the transethnic character of cultural
heritage, against divisions that dominate their tragic recent past.
The monograph focuses in particular on customs shared by different
ethnic groups, specifically elopement, and affinal visitation. The
elopement is a transformative rite of passage where an unmarried
girl becomes a married woman. The affinal visitation, which
follows, is a confirmatory ceremony where ritualized customs
between families establish in-lawships. These customs reflect a
transethnic heritage shared by people in Bosnia as a national
group, including Bosniaks, Serbs and Croats.
In Ethnic and National Identity in Bosnia-Herzegovina, Keith Doubt
and Adnan Tufekcic analyze Bosnian social organization, cultural
character, and boundary maintenance. Doubt and Tufekcic argue that
modern Bosnians live in a polyethnic society, defined by a set of
marriage and kinship practices that cross ethnic and national
identity divisions. This book provides readers with a clearer
understanding of Bosnian identity and the role of ethnic groups in
an increasingly complex society.
Understanding Evil seeks to articulate the evil that happened in
Bosnia within the context of war crimes and crimes against
humanity. Its analysis centers on the question of whether it is
possible to understand evil as action. Since the foundations of the
social are found in human action, evil's assault on these
foundations results in the demise of the social. While evil
simulates the outer form of action, ultimately evil belies itself
as action. Can someone act with an evil end? Socrates says no, no
one willingly does evil. Although, with a mixture of reason and
empiricism, the author tries hard to overcome the Socratic
positionasearching for evil's agency, purpose, means, conditions,
and ethosain the end, the search fails. The author concludes by
accepting the Socratic position: action whose end is evil is
unthinkable. This tack provides an alternative to recent theorizing
about evil by philosophers such as Richard Bernstein and Jeffrey
Alexander.The book understands evil via a neologismaas sociocide,
the murdering of society. In Bosnia, not only were families
destroyed, but their homes as well. Not only were bridges,
libraries, schools, mosques, and churches demolished, but towns and
cities were obliterated. Bosnian Muslims were murdered behind the
mindless rhetoric of "ethnic cleansing," and their history and
collective memory were viciously attacked. In the first case, the
social violence is called "domicide," in the second, "urbicide,"
and in the third, "genocide." In Bosnia, however, war took on a
truly twisted orientation. Not only were social structures and
institutions attacked, but society itself became the target. The
book develops the significance of sociocide as theconsequence of
evil in order to understand the suffering and tragedy of people and
communities in Bosnia.
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