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Статті в журналах з теми "War and religion"

Автор: Grafiati

Опубліковано: 4 червня 2021

Оновлено: 25 лютого 2023

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1

Feldman, Keith P., and Leerom Medovoi. "Race/Religion/War." Social Text 34, no. 4 129 (December 2016): 1–17. http://dx.doi.org/10.1215/01642472-3680834.

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2

Arifi, MSc Dritero, and Dr Sc Ylber Sela. "Kosovar Society through Secularism and Religion." ILIRIA International Review 3, no. 2 (December 31, 2013): 305. http://dx.doi.org/10.21113/iir.v3i2.131.

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Анотація:

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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3

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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4

Wulff, David M. "Psychology's War on Religion." International Journal for the Psychology of Religion 19, no. 4 (September 30, 2009): 290–96. http://dx.doi.org/10.1080/10508610903146357.

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5

McCormick, Patrick T. "Violence: Religion, Terror, War." Theological Studies 67, no. 1 (February 2006): 143–62. http://dx.doi.org/10.1177/004056390606700106.

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6

Weikart, Richard. "Science and religion at war about war." Metascience 28, no. 3 (July 26, 2019): 425–28. http://dx.doi.org/10.1007/s11016-019-00443-9.

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7

Wallace, James C. "A Religious War? The Cold War and Religion." Journal of Cold War Studies 15, no. 3 (July 2013): 162–80. http://dx.doi.org/10.1162/jcws_a_00374.

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Анотація:

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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8

Vrcan, Srdjan. "Transition, War and Religion/ Transition, guerre et religion." Archives de sciences sociales des religions 103, no. 1 (1998): 153–72. http://dx.doi.org/10.3406/assr.1998.1211.

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9

Brown, Davis. "CHRISTIAN AND MUSLIM POPULATION AND FIRST USE OF FORCE BY STATES, 1946 – 2001." POLITICS AND RELIGION JOURNAL 8, no. 2 (December 1, 2014): 327–60. http://dx.doi.org/10.54561/prj0802327b.

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Анотація:

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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10

Gutkowski, Stacey. "Civil War Secularity Talk." Religions 13, no. 8 (August 16, 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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11

Kautzer, Chad, and Hans Joas. "On War, Liberalism, and Religion." Radical Philosophy Review 8, no. 1 (2005): 69–81. http://dx.doi.org/10.5840/radphilrev2005813.

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12

Shaughnessy, Michael F. "Book Review: The Religion War." Gifted Education International 20, no. 1 (July 2005): 102–5. http://dx.doi.org/10.1177/026142940502000113.

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13

Hermkens, Anna-Karina. "Religion in War and Peace." Culture and Religion 8, no. 3 (November 2007): 271–89. http://dx.doi.org/10.1080/14755610701652111.

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14

Hayes, Bradd C. "Religion and metaphor of war." Peace Review 10, no. 4 (December 1998): 583–86. http://dx.doi.org/10.1080/10402659808426208.

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15

Stan, Lavinia, Diane Vancea, and Rodica Zaharia. "Women, religion and the war." Women's Studies International Forum 96 (January 2023): 102662. http://dx.doi.org/10.1016/j.wsif.2022.102662.

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16

Awada, Ghada. "Religion and Religiosity: A Path to War or Peace." Polish Political Science Review 6, no. 2 (December 1, 2018): 55–69. http://dx.doi.org/10.2478/ppsr-2018-0013.

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Анотація:

Abstract The study was set to examine the differences between religion and religiosity and to explore how communities can be protected against religious violence. The study also intended to investigate the motives and the effect that religious violence has had throughout history. The study employed the qualitative research method whereby the researcher carried out a meta-analysis synthesis of different research findings to make conclusions and implications that could answer the study questions. Using the literature review they conducted, the researchers carried out data collection. As such, the researcher employed the bottom-up approach to identify the problem and the questions along with the investigation framework of what they decided to explore. The findings of the study revealed that religious backgrounds should be the cornerstone to realize the diff erence between religion and religiosity. Religion is of divine origin whereas religiosity is specifically a humanistic approach and a behavioral model. The religious violence phenomenon is formed by interlocking factors such as the interpretation of religious texts which clearly adopt thoughts and heritage full of violence camouflaged by religion. It is recommended that governments use a strong strategy employing the educational system, summits and dialogs to successfully overcome religious violence. The summits on religion should result in starting a dialog that ensures acceptance of the different religions.

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17

Hamsah, Ustadi. "PERANG DAN KEKERASAN ATAS NAMA AGAMA DALAM WACANA ILMIAH." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 13, no. 1 (January 22, 2012): 151. http://dx.doi.org/10.14421/esensia.v13i1.727.

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Religion always offers both peace and steady, but negates war and violence. In the history of human civilization, religion is present in the course of human life. Religion, in one side, serves as a cure in the hard situation of human history such as starvation, death and disaster, however, either war or violence is ironically triggered by human’s view on religion to justify violence in the name of religion. The phenomenon signifies the bold topic of human history, religion and violence. Applying the sociology of religionapproach, this paper tries to explore how the contruction of human thought is present related to their views on religion, and how the position of religion in the context of war and violence in the lines of their history.

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18

van Liere, Lucien, and Elizabeth van Dis. "Post-War Reflections on the Ambon War." Exchange 47, no. 4 (October 25, 2018): 372–99. http://dx.doi.org/10.1163/1572543x-12341500.

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Abstract Between 1999 and 2004, with reverberations until 2011, several Moluccan islands (Indonesia) faced violent clashes between Christians and Muslims. Based on 79 interviews, this article seeks to understand how people from both religious groups look back at the conflict, 12 years after the Malino II peace treaty was signed in 2002. We identified three major conflict-related themes that continued to come to the fore during the interviews: explanations about causes of the conflict, religion-related justifications of violence and miracle stories. Most interviewees indicated that the causes of the conflict were non-religious, but rather political. Religion-related language however was frequently used to justify violence as self-defense while miracles-stories were often part of war-narratives. Looking back, Christians and Muslims still understood their communities as injured and victimized. The ‘right to protect’ one’s community as a threatened Christian or Muslim community prevailed in most stories although the source of this threat was not always clear.

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19

Crowther, Edward R., Randall M. Miller, Harry S. Stout, and Charles Reagan Wilson. "Religion and the American Civil War." Journal of Southern History 66, no. 4 (November 2000): 876. http://dx.doi.org/10.2307/2588037.

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20

Chesebrough, David B., Randall M. Miller, Harry S. Stout, and Charles Reagan Wilson. "Religion and the American Civil War." Journal of American History 87, no. 2 (September 2000): 673. http://dx.doi.org/10.2307/2568828.

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21

Abrahamian, Ervand, and Saskia Gieling. "Religion and War in Revolutionary Iran." Journal of Military History 65, no. 3 (July 2001): 867. http://dx.doi.org/10.2307/2677610.

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22

Barter, Shane Joshua, and Ian Zatkin-Osburn. "Measuring Religion in War: A Response." Journal for the Scientific Study of Religion 55, no. 1 (March 2016): 190–93. http://dx.doi.org/10.1111/jssr.12255.

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23

Townshend, Charles. "Religion, War, and Identity in Ireland." Journal of Modern History 76, no. 4 (December 2004): 882–902. http://dx.doi.org/10.1086/427571.

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24

Garneau, James F. "Religion and the Cold War (review)." Catholic Historical Review 91, no. 3 (2005): 507–9. http://dx.doi.org/10.1353/cat.2005.0196.

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25

Horsfall, Sara. "Religion, war and the information revolution." Futures 36, no. 9 (November 2004): 1041–44. http://dx.doi.org/10.1016/j.futures.2004.02.004.

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26

Grasso, Kenneth L. "The Real Western War of Religion." Catholic Social Science Review 25 (2020): 17–29. http://dx.doi.org/10.5840/cssr20202524.

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Анотація:

Steven D. Smith’s Pagans and Christians in the City takes its place alongside James Davison Hunter’s Culture Wars as one of the two truly indispensable books on today’s Culture Wars. It advances our understanding of today’s conflict by situating it historically and focusing our attention on its religious dimension. Smith argues that today’s conflict is the latest episode in a longstanding conflict between immanent forms of religiosity which locate the sacred in the world of space and time, and transcendent forms of religiosity which locate the divine beyond space and time. As compelling as it is, the volume’s argument would have been strengthened by a more sustained treatment of the nature of the political community and the essential role played within it by the truths held in common by the members concerning God, man, nature, and history.

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27

Snay, Mitchell, Randall M. Miller, Harry S. Stout, and Charles Reagan Wilson. "Religion and the American Civil War." American Historical Review 105, no. 1 (February 2000): 217. http://dx.doi.org/10.2307/2652500.

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28

Rumscheidt, Martin. "Religion and the War in Bosnia." Studies in Religion/Sciences Religieuses 28, no. 3 (September 1999): 399–400. http://dx.doi.org/10.1177/000842989902800329.

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29

Black, Jeremy. "Encyclopedia of Religion and War (review)." Journal of World History 16, no. 3 (2005): 373–74. http://dx.doi.org/10.1353/jwh.2006.0002.

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30

Bormann, Nils-Christian, Lars-Erik Cederman, and Manuel Vogt. "Language, Religion, and Ethnic Civil War." Journal of Conflict Resolution 61, no. 4 (July 10, 2016): 744–71. http://dx.doi.org/10.1177/0022002715600755.

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Анотація:

Are certain ethnic cleavages more conflict-prone than others? While only few scholars focus on the contents of ethnicity, most of those who do argue that political violence is more likely to occur along religious divisions than linguistic ones. We challenge this claim by analyzing the path from linguistic differences to ethnic civil war along three theoretical steps: (1) the perception of grievances by group members, (2) rebel mobilization, and (3) government accommodation of rebel demands. Our argument is tested with a new data set of ethnic cleavages that records multiple linguistic and religious segments for ethnic groups from 1946 to 2009. Adopting a relational perspective, we assess ethnic differences between potential challengers and the politically dominant group in each country. Our findings indicate that intrastate conflict is more likely within linguistic dyads than among religious ones. Moreover, we find no support for the thesis that Muslim groups are particularly conflict-prone.

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31

Curtin, Adrian. "The avant-garde: race, religion, war." Studies in Theatre and Performance 34, no. 2 (May 4, 2014): 177–79. http://dx.doi.org/10.1080/14682761.2014.906949.

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32

Snay, Mitchell. "Civil War Religion--Needs and Opportunities." Civil War History 49, no. 4 (2003): 388–94. http://dx.doi.org/10.1353/cwh.2003.0094.

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33

Johnson, James Turner. "THINKING COMPARATIVELY ABOUT RELIGION AND WAR." Journal of Religious Ethics 36, no. 1 (March 2008): 157–79. http://dx.doi.org/10.1111/j.1467-9795.2008.00340.x.

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34

Agustin, Aulia Aulia. "Perdamaian Sebagai Perwujudan Dalam Dialog Antar Agama." Al-Mada: Jurnal Agama, Sosial, dan Budaya 1, no. 2 (February 13, 2019): 17–34. http://dx.doi.org/10.31538/almada.v1i2.206.

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Indonesia is a pluralistic country with a variety of ethnicities, races, cultures, languages and religions. Apart from being known as a pluralistic country, Indonesian people are also known to be very religious, and have made various efforts to create harmonious relations between religious communities. However, seeing the complex problems involving religious people in the current era is increasingly prevalent in this business as if in vain. Problems with a higher religion than religion that are no longer related to sadistic bandages, cruel, intolerant, even non-dialogical. Sam Harris, who is a new figure of atheism from the United States, also links this phenomenon and states that created religion creates conflict, division and social involvement. According to Sam, religion can support war, even religion is the core of the problem in the war. The war that was moved was justified because of religion, a religion that was often taken as a source of warfare. To realize the ideals of peace between religious communities, it is a significant effort to restore the nature of religion and the essential purpose of human life, dialogue is a form of effort. Dialogue with an inclusive dialogue model is a form of effort carried out in the present era. The strategy of implementing this dialogue model is one of the messages of religious peace in life, for the sake of religious and human safety. Interfaith dialogue is a form of support for each religious community and the support of the human race in racial struggle and struggle, conflict and inter-religious warfare. Dialogue The notion of interfaith is important as the goal of realizing a culture of peace and awareness will be responsible for virtue. Religious dialogue as a movement to call on all religious people to meet, make a strategy to build relationships between people on the basis of, compile, and coexist peacefully in different communities.

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35

Kurth, James. "New Secular Religion and the Clash with Neotraditional Great Religions." Unio Cum Christo 6, no. 2 (October 1, 2020): 19. http://dx.doi.org/10.35285/ucc6.2.2020.art1.

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The United States in 2020 is in the midst of its greatest crisis since that of the Great Depression and the Second World War. This crisis is the result of large numbers of Americans, especially elite Americans, abandoning the traditional American religion, which was originally based upon Reformed Protestantism, and replacing it with a new secular religion, which is global progressivism. The determined efforts of these elites to promote this secular and postmodern religion on a global scale have produced a determined resistance, also on a global scale. This global resistance is mounted by several neotraditional religions and their civilizations, which are the contemporary heirs of such ancient and traditional religions as Islam, Confucianism, Hinduism, and Eastern Orthodoxy KEYWORDS: American Creed, Axial Age civilizations, globalization, global progressivism, neotraditional civilizations, public theology, Reformed Protestantism, secularization, secular religion, Western civilization

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36

Toft, Monica Duffy. "Getting Religion Right in Civil Wars." Journal of Conflict Resolution 65, no. 9 (March 23, 2021): 1607–34. http://dx.doi.org/10.1177/0022002721997895.

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Surveying civil war in the world today is striking in terms of how often religious cleavages and grievances have become central to armed conflict. How are the causes and outcomes of religious civil wars different than other civil wars, if at all? Is Islam implicated for the contemporary surge in religious civil war? The first section reviews the literature and addresses the importance of religion for civil war. I then introduce a dataset and describe key trends in religious civil war in the third section, while in the fourth section I present tests of whether Muslim or Arab Muslim societies in particular are more prone to religious strife. The paper concludes with a discussion of the implications of the main findings.

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37

Küng, Hans. "Religion, violence and “holy wars”." International Review of the Red Cross 87, no. 858 (June 2005): 253–68. http://dx.doi.org/10.1017/s1816383100181329.

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AbstractThe author analyzes the impact of religion in current conflicts throughout the world. The main focus lies on the monotheistic religions, i.e. Judaism, Christianity and Islam, all of which have recently been reproached for potentially fostering the temptation to resort to violence. The article focuses on this accusation and departs from an analysis of the concept of “holy war” in the three religions. The article concludes with setting out a pragmatism of peaceableness highlighting that wars in the twenty-first century can neither be regarded as just, nor holy, nor clean and that absolute pacifism will not only be politically impossible but might as a political principle even be irresponsible.

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38

Hirofumi, Tsushiro. "A MULTI-DIMENSIONAL UNDERSTANDING OF PUBLIC RELIGION: WITH SPECIAL REFERENCE TO THE YASUKUNI SHRINE." POLITICS AND RELIGION JOURNAL 4, no. 1 (June 1, 2010): 56–67. http://dx.doi.org/10.54561/prj0401056h.

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In considering religio-political problems, the term public religion has been utilized by not a few scholars during the last decade. The Yasukuni Shrine, the largest memorial institution for the war dead in Japan, is a typical case in the discourse on public religion, which has been discussed from various viewpoints in many contexts. I propose to analyze the issue of the Yasukuni Shrine in a triangular scheme that relates three realms of the social: politics, religion, and culture. Manifestations of public religion in the broadest sense can be analyzed as forms of inter-mobilization between these three camps. Further, mobilization occurs within several spheres, i.e., the state, political society, civil society, folk society and global society. This wide scope allows analyzing the so-called Yasukuni problem as well as other religio-political problems multi-dimensionally. This approach, supposedly, leads to a better understanding of the issue and, ultimately, to a more stable situation.

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39

Wodziński, Marcin, and Jarek Garliński. "War and Religion; or, How the First World War Changed Hasidism." Jewish Quarterly Review 106, no. 3 (2016): 283–312. http://dx.doi.org/10.1353/jqr.2016.0020.

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40

Mark, Chingono. "Religion, politics and war: Reflections on Mozambiques Civil War (1977-1992)." African Journal of Political Science and International Relations 8, no. 2 (March 31, 2014): 31–42. http://dx.doi.org/10.5897/ajpsir2013.0641.

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41

Collins, Todd A., Kenneth A. Wink, James L. Guth, and C. Don Livingston. "The Religious Affiliation of Representatives and Support for Funding the Iraq War." Politics and Religion 4, no. 3 (September 27, 2011): 550–68. http://dx.doi.org/10.1017/s1755048311000411.

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AbstractIn this article, we add to the evolving literature examining the importance of religious orientation and political elite behavior. We use data on the religious affiliations of United States House of Representative members to test the influence of religion on military funding for the “War on Terror.” Our findings indicate that, even after controlling for traditional political factors, such as ideology and partisanship, representatives' religious backgrounds often played a role in support for this bill. Roman Catholics, African-American Protestants, and those of other religions and the non-religious were more strongly opposed to funding for military intervention than mainline Protestants, even after controlling for other factors. This article provides a further look at the influence of religion and suggests that factors outside the traditional political dynamics may also be important in examining elite behaviors.

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42

Muhammad Arsyad, Yusri. "JIHAD, RELIGION WAR, AND TERRORISM IN ISLAM." Journal on Leadership and Policy 3, Number 2 (December 24, 2018): 11–22. http://dx.doi.org/10.32890/jlp2018.3.2.2.

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Jihad in Islam is not a war that is termed a "religious war” (al-harb al-muqaddasah) - as perceived by Westerners all along. However, Jihad is: any action accompanied by sincerity, every useful perseverance, and every firmness of faith in the soul, so that we are able to fight against the various challenges in this life, which continue to evolve all the time in our souls, and in our environment. Therefore Jihad is a fountain that never diminishes for every Muslim to drink and to serve as a source of strength and energy so it creates a perfect readiness in assuming a responsibility to submit to the will of Allah SWT based on awareness and belief. Indeed jihad is a form of preparedness for Muslims as a form of self-defense of the enemies of Islam for the establishment of Islamic law in Islamic social life in the Islamic State. The history has spoke since Islamic countries have never been peacefull, human rights abuses and wars as historical evidence shows. That the enemies of Islam in this hemisphere are very intelligent to turn facts with various ways and means owned. Yet the real terrorists are very clear, as clear as the sun in broad daylight.

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43

Brierley, Michael. "Religion, Faith and the First World War." Modern Believing 59, no. 4 (October 2018): 319–38. http://dx.doi.org/10.3828/mb.2018.25.

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44

Selvidge, Marla. "Religion, Greed, and the Insanity of War." Political Theology 10, no. 4 (December 11, 2009): 721–45. http://dx.doi.org/10.1558/poth.v10i4.721.

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