Thematische Bibliographien / War and religion

Inhaltsverzeichnis

  1. Zeitschriftenartikel
  2. Dissertationen
  3. Bücher
  4. Buchteile
  5. Konferenzberichte
  6. Berichte der Organisationen

Auswahl der wissenschaftlichen Literatur zum Thema „War and religion“

Autor: Grafiati
Veröffentlicht am 4. Juni 2021
Zuletzt aktualisiert am 25. Februar 2023

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Zeitschriftenartikel zum Thema "War and religion"

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Feldman, Keith P., und Leerom Medovoi. „Race/Religion/War“. Social Text 34, Nr. 4 129 (Dezember 2016): 1–17. http://dx.doi.org/10.1215/01642472-3680834.

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Arifi, MSc Dritero, und Dr Sc Ylber Sela. „Kosovar Society through Secularism and Religion“. ILIRIA International Review 3, Nr. 2 (31.12.2013): 305. http://dx.doi.org/10.21113/iir.v3i2.131.

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This paper will analyze the importance and the effects of religion, in Kosovar society. A great part of the paper, will analyze the social and the political relations in Post-War Kosovo. Initially it will elaborate religion and secularism, especially in theoreticall aspect, what impact have these definitions in modern societies.In order to explain what the importance of the religion in Kosovo is, we will focus on analyzing ethnical, social and political relations within Kosovo society. A considerable component of the paper is also, the elaboration of secularism in Kosovo conditions. This implies that the formulation of the problem and the objective of this research, are the substance of the paper’s theme, which is, religion in Kosovo; its definition and the outlook of the Kosovar society on religion. Is Kosovo post-war society more or less religious? That means the elements of Religions and Secularism will be part of the analysis of developments in post-war Kosovo.
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Baruchi-Unna, Amitai. „Religion, Politics, and War“. Orient 49 (2014): 3–18. http://dx.doi.org/10.5356/orient.49.3.

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Wulff, David M. „Psychology's War on Religion“. International Journal for the Psychology of Religion 19, Nr. 4 (30.09.2009): 290–96. http://dx.doi.org/10.1080/10508610903146357.

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McCormick, Patrick T. „Violence: Religion, Terror, War“. Theological Studies 67, Nr. 1 (Februar 2006): 143–62. http://dx.doi.org/10.1177/004056390606700106.

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Weikart, Richard. „Science and religion at war about war“. Metascience 28, Nr. 3 (26.07.2019): 425–28. http://dx.doi.org/10.1007/s11016-019-00443-9.

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Wallace, James C. „A Religious War? The Cold War and Religion“. Journal of Cold War Studies 15, Nr. 3 (Juli 2013): 162–80. http://dx.doi.org/10.1162/jcws_a_00374.

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Until recently, scholars of the Cold War had devoted little attention to the role of religion in the East-West standoff—its impact on events, institutions, and strategies. In recent years, however, this lacuna has begun to be filled by a burgeoning literature on different aspects of religion and the Cold War. The outpouring of scholarship has given a much more nuanced picture of how religion influenced U.S. foreign policy after 1945 both domestically and internationally. This article evaluates four recent books about the topic, distilling from them some of the key questions to be answered about the religious dimension of the Cold War.
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Vrcan, Srdjan. „Transition, War and Religion/ Transition, guerre et religion“. Archives de sciences sociales des religions 103, Nr. 1 (1998): 153–72. http://dx.doi.org/10.3406/assr.1998.1211.

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Brown, Davis. „CHRISTIAN AND MUSLIM POPULATION AND FIRST USE OF FORCE BY STATES, 1946 – 2001“. POLITICS AND RELIGION JOURNAL 8, Nr. 2 (01.12.2014): 327–60. http://dx.doi.org/10.54561/prj0802327b.

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A variety of domestic characteristics of states affect their propensities to armed conflict, including power, regime type, wealth, and economic strength (in addition to the dyadic characteristics of power differential, alliances, proximity, and the peace-learning process). Compared to these, religion is an understudied characteristic. Religions instill norms and ethics for the use of force just as secular ideologies often do. These war ethics influence the propensities to armed conflict of the states whose people and leadership adhere to those religions. Whether religious war ethics raise or lower those propensities depends on how permissive or restrictive they are. I show the empirical effect of those religious war ethics, working through states’ populations, on states’ probabilities to initiate armed conflicts against other states. The Christian war ethic is more restrictive and Christian populations are negatively correlated with states’ propensities to resort to force. The Islamic war ethic is more permissive and Muslim populations are positively correlated. The effect of religion is often strong and statistically significant, even after introducing conventional controls
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Gutkowski, Stacey. „Civil War Secularity Talk“. Religions 13, Nr. 8 (16.08.2022): 749. http://dx.doi.org/10.3390/rel13080749.

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Despite important advances in the study of war and religion, the role of the secular remains under-analyzed. This article develops a theory of secularity talk in civil wars, examining two instances where actors have made religion and sect salient. In comparing patterns of secularity talk among non-elites found in oral history sources from the Syrian civil war and the Northern Irish Troubles, this article contributes to the recent peace turn in the religion-and-conflict literature. Greater attention to religion’s borderlands, to how actors distinguish religion from other arenas of human life can tell us more about what happens to the secular when people are under extreme pressure, including during war. This approach also sheds light on non-elite ambivalence towards elite mobilization of religion to fuel conflict, a common but as-yet under-theorized phenomenon.
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Dissertationen zum Thema "War and religion"

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Dickerson, Curtis. „Wage This War“. Miami University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=miami1408015785.

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Price, Neil S. „The Viking way : religion and war in late Iron Age Scandinavia /“. Uppsala : Dept. of Archaeology and Ancient History, 2002. http://bibpurl.oclc.org/web/24659.

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Davidson, Melissa. „Preaching the Great War: Canadian Anglicans and the war sermon 1914-1918“. Thesis, McGill University, 2013. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=114214.

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When the British declared war on Germany on August 4, 1914, the Dominion of Canada, as part of the British Empire, was also at war. As an overwhelmingly Christian nation, Canada's mobilization included not only its manpower, industrial capacity, and agricultural wealth, but also its spiritual resources. This thesis focuses on views of the Great War offered by Canada's Anglican clerics from 1914 to 1918 through an analysis of sermons and other documents. Situated at a crucial junction between the religious and political life, clerical rhetoric about the war provides an invaluable tool for understanding how a people's religious and national identities shaped one another during this critical period. Rather than painting the conflict in stark terms of 'good and evil,' Canada's Anglican clerics appealed to theological ideas of repentance and righteousness. The clerics denounced national sins and called on Canadians to shoulder their responsibilities both as citizens of the Empire and as Christians. Identifying and negotiating the responsibilities of citizenship in the crucible of war were key elements in the clerical rhetoric, as they sought to construct and connect their overlapping identities as Anglicans, citizens of the Empire, and as Canadians.
Quand l'Angleterre a déclaré la guerre à l'Allemange le 4 août 1914, le Dominion du Canada a été impliqué parce qu'il faisait partie de l'Empire britannique. La mobilisation du Canada a principalement inclus des gens et des capacité industrielles et agricol. Toutefois, comme le pays était majoritairement de religion chrétienne, la mobilisation du Canada a aussi collaboré à l'élaboration de nombreuses ressources spirituelles. Cette thèse se concentre donc sur les opinions à propos de la Première Guerre mondiale présentées par les prêtes anglicans du Canada entre 1914 et 1918. Ell fait une analyse des sermons et autre documents écrits par les prêtes anglicans nous permettant d'examiner la 'rhétorique des ecclésiastiques'. La rhétorique des ecclésiastiques de la guerre fournis un outil inestimable pour la connaissance de comment l'identité religieuse et nationale des gens rejoignent, parce que la rhétorique des ecclésiastiques est au même temp religieuse et politique. Au lieu d'aborder directement l'idée «du bien» et «du mal», les prêtes anglicans ont utilisés les idées théologiques comme «le repentir» et «la vertu» pour justifier la guerre. Les prêtes anglicans ont aussi dénonçé les péchés nationaux et ont demandé aux Canadiens de répondre à leur responsabilités en tant que citoyens de l'Empire britannique et chrétiens. Les gens ont donc dû identifier et négocier pendant cette épreuve la notion de citoyenneté, afin d'identifier leurs responsabilités. Cette question est donc particulièrement importante dans la rhétorique des ecclésiastiques alors que les prêtes anglicans ont essayé construire et associer des identités chevauchant la religion anglicane, la citoyenneté de l'Empire britannique, et la citoyenneté du Canada.
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Hartley, Brandon. „War and Tolerance: Catholic Polemic in Lyon During the French Religious Wars“. Diss., The University of Arizona, 2007. http://hdl.handle.net/10150/195996.

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This dissertation studies the content of Catholic polemic printed in the city of Lyon from 1560 to 1594, a period ranging from the first hints of wider Protestant unrest to the submission of the city to Henry IV and the resumption of royal control. The time frame corresponds to an era of zealous Catholic activity in which combating Protestantism, or heresy as they usually labeled it, was a primary focus of the Lyonnaise Catholic Church and the presses which supported it. By studying the thematic content of these cheap print sources, I will provide a glimpse into the types of issues that appear most prominently in this particular type of print medium and trace how such issues change, or remain static, over time. Most important of these themes are the importance of concord or unity and the willingness of God to punish his followers for their sins and, frequently, mankind's unwillingness to reunify the church and create concord through force. This dissertation has grown into a commentary on this dynamic more than any other single issue and readers will detect tangential comments concerning the importance of unity and God's punishment throughout earlier chapters. Time and again, polemicists make clear that the only means to a lasting "peace" is to achieve religious unity by any means necessary. Only this purity within the faithful will ease God's hand and cure France of its ills. Sources were drawn from the principal libraries in Lyon and the Rhone valley, in addition to occasional pieces scattered in Paris and other libraries throughout France.
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Chiu, Loi-fat Christopher. „The Hong Kong media war and the crackdown on Falun Gong“. Hong Kong : University of Hong Kong, 2001. http://sunzi.lib.hku.hk/hkuto/record.jsp?B24534158.

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Allbritton, Jay Michael. „Religion and politics in films about the Vietnam war“. [Gainesville, Fla.] : University of Florida, 2003. http://purl.fcla.edu/fcla/etd/UFE0001227.

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Burns-Watson, Roger. „Co-Starring God: Religion, Film, and World War II“. University of Cincinnati / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1273520794.

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Newman, Jennifer Ann Noe Kenneth W. „Writing, religion, and women's identity in Civil War Alabama“. Auburn, Ala, 2009. http://hdl.handle.net/10415/1629.

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Walters, Kevin L. „BEYOND THE BATTLE: RELIGION AND AMERICAN TROOPS IN WORLD WAR II“. UKnowledge, 2013. http://uknowledge.uky.edu/history_etds/21.

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This dissertation examines the ways in which military personnel interacted with religion during World War II. It argues that the challenges of wartime service provided the impetus and the opportunity to improvise religious practices, refine religious beliefs amid new challenges, and broaden religious understanding through interaction with those from other traditions. Methodologically, this dissertation moves beyond existing analyses that focus primarily on institutions and their representatives such as military chaplains. Instead, it explores first-person accounts left by men and women who were not part of the chaplain corps and analyzes ways in which non-chaplains engaged religion. The exigencies of war contributed to religious innovation as soldiers and sailors improvised religious practices. Lay leaders sometimes filled in to lead services as chaplains were often not available. Soldiers and sailors also modified individual religious practices such as diet, fasting, and prayer to fit the context of military service. The challenges of wartime service also led troops to refine previously held religious beliefs as well as to adopt new interpretations based on personal experiences. Soldiers and sailors often clung to whatever religious beliefs or practices they saw as potentially beneficial. Finally, religious mixing combined with social dislocation and stress to create an atmosphere in which troops questioned and reformulated their religious identities. As soldiers and sailors formed bonds with those from other traditions, it became more difficult to maintain previous assumptions rooted in suspicion and rumor about other faiths. Understanding how soldiers and sailors interacted with religion in World War II anticipates significant aspects of what many scholars have described as a religious revival in the two decades following the war. It suggests that many veterans returned to civilian life with more confidence in their own religious agency and with sharpened conceptions of what they considered religious essentials.
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Drapac, Vesna. „War and religion : catholics in the churches of occupied Paris /“. Washington (D.C.) : the Catholic university of America press, 1998. http://catalogue.bnf.fr/ark:/12148/cb37072218w.

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Bücher zum Thema "War and religion"

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Summer School of Inter-Confessional Dialogue and Understanding (1st 1993 Novi Pazar, Sjenica). Religion & war. Belgrade: European Movement in Serbia, 1994.

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Adams, Scott. The religion war. Kansas City, Mo: Andrews McMeel Pub., 2004.

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Reichberg. Gregory M., Henrik Syse und Nicole M. Hartwell, Hrsg. Religion, War, and Ethics. Cambridge: Cambridge University Press, 2014. http://dx.doi.org/10.1017/cbo9780511979651.

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Bell, James B. A War of Religion. London: Palgrave Macmillan UK, 2008. http://dx.doi.org/10.1057/9780230583214.

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Palmer-Fernandez, Gabriel, Hrsg. Encyclopedia of religion and war. New York: Routledge, 2003.

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1953-, Kirby Dianne, Hrsg. Religion and the Cold War. Houndmills, Basingstoke, Hampshire: Palgrave, 2003.

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Palmer-Fernandez, Gabriel, Hrsg. Encyclopedia of religion and war. New York: Routledge, 2003.

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Kirby, Dianne, Hrsg. Religion and the Cold War. London: Palgrave Macmillan UK, 2003. http://dx.doi.org/10.1057/9781403919571.

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Schuldhess, Jörg. Tears of war. Liestal: Patis, 1985.

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Holy war, just war: Exploring the moral meaning of religious violence. Lanham, MD: Rowman & Littlefield Publishers, Inc., 2007.

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Buchteile zum Thema "War and religion"

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Kelsay, John. „Religion and Religious War“. In The Blackwell Companion to Religious Ethics, 536–43. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470997031.ch56.

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Pickering, Steve. „Religious Geopolitics and the Geopolitics of Religion“. In Understanding Geography and War, 115–37. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-52217-7_5.

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Seibert, Leif-Hagen. „Religion, war and peace“. In Religious Credibility under Fire, 9–104. Wiesbaden: Springer Fachmedien Wiesbaden, 2018. http://dx.doi.org/10.1007/978-3-658-21033-5_2.

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Scruton, Roger. „The War of Religion“. In Untimely Tracts, 182–83. London: Palgrave Macmillan UK, 1987. http://dx.doi.org/10.1007/978-1-349-09419-6_84.

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Capern, Amanda. „Religion and Civil War“. In The Historical Study of Women, 196–258. London: Macmillan Education UK, 2010. http://dx.doi.org/10.1007/978-1-137-09154-3_7.

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Corrigan, John, und Winthrop S. Hudson. „Post–Civil War America“. In Religion in America, 277–306. 9 [edition]. | New York : Routledge, 2018.: Routledge, 2018. http://dx.doi.org/10.4324/9781351190312-10.

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Müller, Christian. „»It has been a wordy war«“. In Grenzüberschreitende Religion, 116–39. Göttingen: Vandenhoeck & Ruprecht, 2013. http://dx.doi.org/10.13109/9783666310218.116.

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Ellwood, Robert S. „Horror and Glory: Religion Confronting War“. In Introducing Religion, 302–28. Fifth edition. | New York : Routledge, 2020.: Routledge, 2019. http://dx.doi.org/10.4324/9780429285271-15.

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Townsend, L. T. „Religion and Evolution.“ In Antievolutionism Before World War I, 376–80. London: Routledge, 2021. http://dx.doi.org/10.4324/9780367809034-30.

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Masse, Vincent. „War, Nationalism, Fear, Cruelty, Religion:“. In Signs of War, 219–49. New York: Palgrave Macmillan US, 2007. http://dx.doi.org/10.1057/9780230610026_10.

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Konferenzberichte zum Thema "War and religion"

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Cotan, Claudiu. „Romanian Orthodox Priests on the World War I Fronts“. In Religion & Society: Agreements & Controversies. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2016.3.1.23.

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Pattiasina, Stevany F. W., und John A. Titaley. „Is The a Just Conflict? Analyzing Pastors' Understanding of Religious-based Conflict from the Just War Perspective“. In Proceedings of the International Conference on Religion and Public Civilization (ICRPC 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icrpc-18.2019.24.

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Kurtoğlu, Ramazan. „Economy and National Security“. In International Conference on Eurasian Economies. Eurasian Economists Association, 2013. http://dx.doi.org/10.36880/c04.00644.

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After the Great Depression in 1929, “economic security” which was in litterateur after World War II developed and in Cold War period it gained a meaning with neoliberalism which was put into effect with 1978 Washington Consensus. During this period, Soviet Bloc collapsed in early 1990s and a new term emerged in New World Order which is “economic security” equals “national security” or vice versa. Now, these two terms interwined and with a religion – politics philosophy – finance / economics formatted transformation international political economy – mapping and security terms filled.
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Džomić, Velibor. „VERSKO PITANjE U VIDOVDANSKOM USTAVU“. In 100 GODINA OD VIDOVDANSKOG USTAVA. Faculty of law, University of Kragujevac, 2021. http://dx.doi.org/10.46793/zbvu21.319dz.

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In 1918, the Kingdom of Serbs, Croats and Slovenes included various peoples and numerous churches and religious communities. The largest number of inhabitants of the new state belonged to the Orthodox, Roman Catholic and Muslim religions. The founder of the Constitution had the obligation to regulate the right to freedom of religion by the Constitution and to ensure equality between the existing churches and religious communities. The founder of the Constitution decided to reject the earlier constitutional model of the state religion from the Kingdom of Serbia and the Kingdom of Montenegro and to standardize the constitutional model of adopted or recognized religions. The political basis for the new constitutional solution was found in point 7 of the Corfu Declaration, which stated that ”all recognized religions will be exercised freely and publicly. The Orthodox, Roman Catholic and Mohammedan religions, which are the strongest in our nation in terms of the number of followers, will be equal and equal to the state. Based on these principles, the legislator will take care to preserve and maintain confessional peace, which corresponds to the spirit and past of our entire nation”. The paper analyzes the norms of the Vidovdan Constitution on freedom of religion.
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fatah aruzary, nasih. „"Religious pluralism In Islamic Thought "“. In Peacebuilding and Genocide Prevention. University of Human Development, 2021. http://dx.doi.org/10.21928/uhdicpgp/44.

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"Summary Religious pluralism in its Western sense is an emergency solution by Western intellectuals to the lack of principles of religious and sectarian coexistence from the perspective of their religions. However, the term religious pluralism according to the Western perspective, which believes in the relativity of truth; He claims that all religions have some truth; Makes existing religions mere human opinions; It cuts off its connection from the absolute right, but removes the dress of divine revelation from it! Islam is a religion that believes in diversity and religious pluralism, by a special definition. so that religions are accepted as they are; And its texts show how to deal properly with all the people of religions Between both rights and duties, they provide both the rights and duties of the people of religions, so that the result is for the people of religions, so that the result Peaceful coexistence in reality, as well as convergence and harmony among all segments of society. This recognition of diversity through Islamic thought has made pluralism a real source of peaceful coexistence, rather than religious conflicts and sectarian intolerances. It has also made it a way of real creativity and production. "
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Abdalhusein Almtlak, Asmar. „The genocide crimes of ISIS gangs in Iraq 2014-2017“. In Peacebuilding and Genocide Prevention. University of Human Development, 2021. http://dx.doi.org/10.21928/uhdicpgp/41.

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During the period confined between 2014-2017, the so-called Islamic State in Iraq and the Levant (ISIS) took control of a number of important cities in Iraq, and the organization led a wide campaign of violence and systematic violations of human rights and international law, which amounts to war crimes and crimes against humanity. 0 The Iraqi people were subjected to the largest brutal crime in the history of humanity when these terrorist elements targeted women, children, civilians and minorities, as well as religion and belief, and committed many crimes of genocide against them.
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Ugur, Etga. „RELIGION AS A SOURCE OF SOCIAL CAPITAL? THE GÜLEN MOVEMENT IN THE PUBLIC SPHERE“. In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/clha2866.

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This paper asks: when and under what conditions does religion become a source of coopera- tion rather than conflict? The Gülen movement is an Islamic social movement that bases its philosophy on increasing religious consciousness at the individual level and making Islam an important social force in the public sphere. It is this intellectual and social activism that has made the movement a global phenomenon and the focus of socio-political analysis. The Gülen community brings different sectors of society together to facilitate ‘collective intellectual effort’ and offer ‘civil responses’ to social issues, seeing this as a more subtle and legitimate way of influencing public debate and policy. To this end, the movement initiated a series of symposiums, known as Abant Workshops in Turkey. The scope of these meetings was later expanded to include a wider audience in Europe, the U.S., and the Middle East. This paper looks specifically at the Abant Workshops and the movement’s strategy of bridge building and problem-solving. It uses the press releases, transcripts and audio-visual records of the past 14 meetings to discuss their objectives and outcomes. This material is supplement- ed by interviews with key organisers from the Journalists and Writer Foundation and other participants. The discussion aims to understand how far religiously inspired social groups can contribute to the empowerment of civil society vis-à-vis the state and its officially secular ideology. Beyond that, it aims to explain the role of civil society organisations in democratic governance, and the possibility of creating social capital in societies lacking a clear ‘overlap- ping consensus’ on issues of citizenship, morality and national identity. The hesitancy at the beginning turns into friendship, the distance into understanding, stiff looks and tensions into humorous jokes, and differences into richness. Abant is boldly moving towards an institutionalization. The objective is evident: Talking about some of the problems the country is facing, debating them and offering solutions; on a civil ground, within the framework of knowledge and deliberation. Some labelled the ideas in the concluding declarations as “revolutionary,” “renaissance,” and “first indications of a religious reform.” Some others (in minority) saw them “dangerous” and “non-sense.” In fact, the result is neither a “revolution” nor “non-sense” It is an indication of a quest for opening new horizons or creating a novel vision. When and under what conditions does religion become a source of cooperation rather than conflict in the civil society? The Gülen movement is an Islamic social movement that bases its philosophy on increasing religious consciousness at the individual level and making Islam an important social force in the public sphere. It is this intellectual and social activism that raises the Gülen movement of Turkey as a global phenomenon to the focus of socio-political analysis. The Gülen community brings different sectors of the society together to create and facilitate a ‘common intellect’ to brainstorm and offer ‘civil responses’ to social issues. The move- ment sees this as a more subtle, but more effective, and legitimate way of influencing public debate and policy. Hence, the movement initiated a series of symposiums, known as Abant Workshops in Turkey. The scope of the meetings was later expanded to include a wider audi- ence in Europe, the U.S., and the Middle East. In early 1990s the Gülen Movement launched a silent but persistent public relations cam- paign. Fethullah Gülen openly met with the prominent figures of government and politics, and gave interviews to some popular newspapers and magazines. With a thriving media net- work, private schools, and business associations the movement seemed to have entered a new stage in its relations with the outside world. This new stage was not a simple outreach effort; it was rather a confident step to carve a niche in the increasingly diversified Turkish public sphere. The instigation of a series of workshops known as Abant Platforms was one of the biggest steps in this process. The workshops brought academics, politicians, and intellectu- als together to discuss some of the thorniest issues of, first, Turkey, such as secularism and pluralism, and then the Muslim World, such as war, globalization and modernization. This paper seeks to explain the motives behind this kind of an ambitious project and its possible implications for the movement itself, for Turkey and for the Muslim World in transition.
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Kayaoglu, Turan. „PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY“. In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.

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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.
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Bučar Ručman, Aleš. „Družbene vezi, solidarnost, različnost in družbena vključenost: primerjava ruralnih in urbanih skupnosti v Sloveniji“. In Varnost v ruralnih in urbanih okoljih: konferenčni zbornik. Univerzitetna založba Univerze v Mariboru, 2020. http://dx.doi.org/10.18690/978-961-286-404-0.10.

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The urban population represents the smallest share of the people in Slovenia, as most of them live in rural areas. Despite the migration of people from rural to urban areas, which increased in the period after the Second World War, Slovenia did not develop large urban centres as Western countries. Slovenia followed the idea of polycentric development with moderate urban population growth in smaller urban centres. The primary purpose of this text is to present the essential characteristics of rural, urban and suburban communities in Slovenia and understanding of solidarity and communal life of diverse social groups? The author uses a literature review and a secondary analysis of already collected data in two surveys (Safety in Local Communities, 2017; Slovenian Public Opinion 2016/1) to present the characteristics. With the help of these research data, the author explains the structure of the population in urban, suburban and rural areas (education, employment, religion, ethnicity), and further analyses interpersonal relationships, connections, mutual assistance, acceptance of diversity and perceptions of security/threat.
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Penaskovic, Richard. „M FETHULLAH GÜLEN’S RESPONSE TO THE “CLASH OF CIVILIZATIONS” THESIS“. In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bteg9200.

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Part I contains an exposition of Sam Huntington’s thesis about the clash of civilisations ac- cording to Gülen. Huntington’s writings are far from being realistic evaluations regarding the future. Rather, they are more like a self-fulfilling prophecy. Gülen argues that by creat- ing new enemy fronts, Huntington actually sows the seeds for a clash of civilisations on the basis of religious and cultural differences. Part II looks at Gulen’s response to Huntington’s thesis and has three parts: tolerance, interfaith dialogue, and compassionate love. Tolerance means closing our minds to the faults of others, respecting ideas with which we disagree, and when attacked verbally, responding with mildness or as the Qur’an says, with ‘gentle words.’ Interfaith dialogue involves stressing the commonalities between the world religions, rather than past polemics and historical differences. In regard to compassionate love Gülen calls the universe a symphony of compassion because without compassion everything is in chaos. Souls filled with love are in Gülen’s view, the greatest heroes in the cosmos. The way of love is the way of the prophets. Part III contains my own views on the clash of civilisations. Written in the spirit of Gülen, I argue that in contradistinction to Huntington, the Muslim world is not monolithic, that many of the past wars and clashes were within the same civilisa- tion, and that the real clash is between extremists of all types and moderates within the same culture or civilisation. I also highlight the ecumenical message of Islam, namely, that all religion deserve respect and courtesy, that followers of different religious traditions should compete with one another in piety, and that the rope that links us to God also links us to one another (Qur’an 3:103).
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Berichte der Organisationen zum Thema "War and religion"

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Weeden, Gary P. Religion As a Dimension of the Global War on Terrorism. Fort Belvoir, VA: Defense Technical Information Center, Mai 2004. http://dx.doi.org/10.21236/ada425979.

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Dobrot, Laurence A. The Global War On Terrorism: A Religious War? Fort Belvoir, VA: Defense Technical Information Center, März 2007. http://dx.doi.org/10.21236/ada468448.

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Gundacker, Roman. Manetho. Verlag der Österreichischen Akademie der Wissenschaften, Januar 2019. http://dx.doi.org/10.1553/erc_stg_757951_r._gundacker_manetho.

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Manetho aus Sebennytos in Unterägypten war ein Priester, der sein bekanntestes Werk, die Aegyptiaca, eine Darstellung der Geschichte Ägyptens, im 3. Jh. v. Chr. verfasste. Dieses Werk ist jedoch nur in überarbeiteter Form und nur in Exzerpten späterer antiker Autoren überliefert, sodass der ursprüngliche Text nicht mehr rekonstruiert werden kann. Bedeutsam sind seine auf älteren Quellen basierende Darstellung der Abfolge der Herrscher Ägyptens in einer Königsliste sowie seine Einteilung der Geschichte Ägyptens in Dynastien, die die Ägyptologie bis heute prägt. Seine sonstigen Werke, die von der ägyptischen Religion handelten, sind ebenfalls nur äußerst bruchstückhaft überliefert.
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Leslie, Reo N., und Jr. The Sacred and the Sword: A Study of how Religions View War. Fort Belvoir, VA: Defense Technical Information Center, Juni 1990. http://dx.doi.org/10.21236/ada227263.

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Haider, Huma. Political Empowerment of Women, Girls and LGBTQ+ People: Post-conflict Opportunities. Institute of Development Studies, Juni 2022. http://dx.doi.org/10.19088/k4d.2022.108.

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The instability and upheaval of violent conflict can break down patriarchal structures, challenge traditional gender norms and open up new roles and spaces for collective agency of women, sexual and gender minorities (SGM), and other marginalised groups (Yadav, 2021; Myrittinen & Daigle, 2017). A recent study on the gendered implications of civil war finds that countries recovering from ‘major civil war’ experience substantial improvements in women’s civil liberties and political participation—complementary aspects of political empowerment (Bakken & Bahaug, 2020). This rapid literature review explores the openings that conflict and post-conflict settings can create for the development of political empowerment of women and LGBTQ+ communities—as well as challenges. Drawing primarily on a range of academic, non-governmental organisation (NGO), and practitioner literature, it explores conflict-affected settings from around the world. There was limited literature available on experience from Ukraine (which was of interest for this report); and on specific opportunities at the level of local administrations. In addition, the available literature on empowerment of LGBTQ+ communities was much less than that available for women’s empowerment. The literature also focused on women, with an absence of information on girls. It is important to note that while much of the literature speaks to women in society as a whole, there are various intersectionalities (e.g. class, race, ethnicity, religion, age, disability, rural/urban etc.) that can produce varying treatment and degrees of empowerment of women. Several examples are noted within the report.
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NAVAL WAR COLL NEWPORT RI. The Impact of Religious Belief in Military Operations Other Than War. Fort Belvoir, VA: Defense Technical Information Center, Mai 1998. http://dx.doi.org/10.21236/ada351966.

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Nance, Ancil. The political role of religious pacifism during the inter-war years. Portland State University Library, Januar 2000. http://dx.doi.org/10.15760/etd.1415.

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Thompson, Stephen, Brigitte Rohwerder und Clement Arockiasamy. Freedom of Religious Belief and People with Disabilities: A Case Study of People with Disabilities from Religious Minorities in Chennai, India. Institute of Development Studies (IDS), Juni 2021. http://dx.doi.org/10.19088/creid.2021.003.

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India has a unique and complex religious history, with faith and spirituality playing an important role in everyday life. Hinduism is the majority religion, and there are many minority religions. India also has a complicated class system and entrenched gender structures. Disability is another important identity. Many of these factors determine people’s experiences of social inclusion or exclusion. This paper explores how these intersecting identities influence the experience of inequality and marginalisation, with a particular focus on people with disabilities from minority religious backgrounds. A participatory qualitative methodology was employed in Chennai, to gather case studies that describe in-depth experiences of participants. Our findings show that many factors that make up a person’s identity intersect in India and impact how someone is included or excluded by society, with religious minority affiliation, caste, disability status, and gender all having the potential to add layers of marginalisation. These various identity factors, and how individuals and society react to them, impact on how people experience their social existence. Identity factors that form the basis for discrimination can be either visible or invisible, and discrimination may be explicit or implicit. Despite various legal and human rights frameworks at the national and international level that aim to prevent marginalisation, discrimination based on these factors is still prevalent in India. While some tokenistic interventions and schemes are in place to overcome marginalisation, such initiatives often only focus on one factor of identity, rather than considering intersecting factors. People with disabilities continue to experience exclusion in all aspects of their lives. Discrimination can exist both between, as well as within, religious communities, and is particularly prevalent in formal environments. Caste-based exclusion continues to be a major problem in India. The current socioeconomic environment and political climate can be seen to perpetuate marginalisation based on these factors. However, when people are included in society, regardless of belonging to a religious minority, having a disability, or being a certain caste, the impact on their life can be very positive.
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Mitralexis, Sotiris. Religion as Science, Science as Religion, and an Unwelcome Reformation: Science and Religion in the Public Square during COVID-19 – a Greek Orthodox Case Study. Analogia 17 (2023), März 2023. http://dx.doi.org/10.55405/17-1-mitralexis.

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The present paper comments upon certain (mis)understandings concerning science and religion in Greece’s public discourse during 2020 and 2021. The first half consists of a theoretical commentary on what transpired in Greece, focusing on ‘science’ and ‘religion’ morphing into one another in the public square apropos the pandemic—with religion presenting itself as science, science presenting itself as religion, and an unwelcome ‘Reformation’ in science emerging out of dissent. The second half of the paper provides a report on Greece’s public square during the pandemic, on the basis of which the theoretical part was formed.
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Idris, Iffat. Promotion of Freedom of Religion or Belief. Institute of Development Studies (IDS), Januar 2021. http://dx.doi.org/10.19088/k4d.2021.036.

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Freedom of religion or belief (FoRB) is a fundamental human right. However, the general global trend in recent years is towards increased FoRB violations by both government and non-government actors. Notable exceptions are Sudan and Uzbekistan, which have shown significant improvement in promoting FoRB, while smaller-scale positive developments have been seen in a number of other countries. The international community is increasingly focusing on FoRB. External actors can help promote FoRB through monitoring and reporting, applying external pressure on governments (and to a lesser extent non-government entities), and through constructive engagement with both government and non-government actors. The literature gives recommendations for how each of these approaches can be effectively applied. This review is largely based on grey (and some academic) literature as well as recent media reports. The evidence base was limited by the fact that so few countries have shown FoRB improvements, but there was wider literature on the role that external actors can play. The available literature was often gender blind (typically only referring to women and girls in relation to FoRB violations) and made negligible reference to persons with disabilities.
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