Barend ter Haar – författare

The know-how and materials required to produce biological warfare agents are the same as those required for medical and veterinary products; biological warfare technology is quickly spreading across the globe. In this new study, Barend ter Haar argues that a policy of nonproliferation might slow down the current trend toward worldwide deployment of biological weapons, but it is ultimately doomed without a strengthened ban on them.Ter Haar discusses the Biological Weapons Convention of 1972, which did not categorically prohibit activities leading to biological weapons and failed to provide confidence-building measures and allegation procedures. He evaluates the confidence measures added in the 1986 Second Review Conference, and demonstrates how they were neglected by some countries. Ter Haar concludes that the Convention measures are almost unverifiable and proposes a stronger, universal ban that includes improved procedures, regular consultative meetings, extended information exchange restrictions, routine verification, challenge inspections, and other measures. This study is an important resource for professionals, students, and scholars of diplomacy, disarmament, international relations, and the protection of the environment.

The know-how and materials required to produce biological warfare agents are the same as those required for medical and veterinary products; biological warfare technology is quickly spreading across the globe. In this new study, Barend ter Haar argues that a policy of nonproliferation might slow down the current trend toward worldwide deployment of biological weapons, but it is ultimately doomed without a strengthened ban on them.Ter Haar discusses the Biological Weapons Convention of 1972, which did not categorically prohibit activities leading to biological weapons and failed to provide confidence-building measures and allegation procedures. He evaluates the confidence measures added in the 1986 Second Review Conference, and demonstrates how they were neglected by some countries. Ter Haar concludes that the Convention measures are almost unverifiable and proposes a stronger, universal ban that includes improved procedures, regular consultative meetings, extended information exchange restrictions, routine verification, challenge inspections, and other measures. This study is an important resource for professionals, students, and scholars of diplomacy, disarmament, international relations, and the protection of the environment.

The basis of Chinese religious culture, and with that many aspects of daily life, was the threat and fear of demonic attacks. These were inherently violent and could only be counteracted by violence as well - even if this reactive violence was masked by euphemisms such as execution, expulsion, exorcisms and so on. At the same time, violence was a crucial dimension of the maintenance of norms and values, for instance in sworn agreements or in beliefs about underworld punishment. Violence was also an essential aspect of expressing respect through sacrificial gifts of meat (and in an earlier stage of Chinese culture also human flesh) and through a culture of auto-mutilation and ritual suicide. At the same time, conventional indigenous terms for violence such as bao 暴 were not used for most of these practices since they were not experienced as such, but rather justified as positive uses of physical force.

The basis of Chinese religious culture, and with that many aspects of daily life, was the threat and fear of demonic attacks. These were inherently violent and could only be counteracted by violence as well - even if this reactive violence was masked by euphemisms such as execution, expulsion, exorcisms and so on. At the same time, violence was a crucial dimension of the maintenance of norms and values, for instance in sworn agreements or in beliefs about underworld punishment. Violence was also an essential aspect of expressing respect through sacrificial gifts of meat (and in an earlier stage of Chinese culture also human flesh) and through a culture of auto-mutilation and ritual suicide. At the same time, conventional indigenous terms for violence such as bao 暴 were not used for most of these practices since they were not experienced as such, but rather justified as positive uses of physical force.

The basis of Chinese religious culture, and with that many aspects of daily life, was the threat and fear of demonic attacks. These were inherently violent and could only be counteracted by violence as well - even if this reactive violence was masked by euphemisms such as execution, expulsion, exorcisms and so on. At the same time, violence was a crucial dimension of the maintenance of norms and values, for instance in sworn agreements or in beliefs about underworld punishment. Violence was also an essential aspect of expressing respect through sacrificial gifts of meat (and in an earlier stage of Chinese culture also human flesh) and through a culture of auto-mutilation and ritual suicide. At the same time, conventional indigenous terms for violence such as bao 暴 were not used for most of these practices since they were not experienced as such, but rather justified as positive uses of physical force.

The extensive ritual and mythological lore of the Chinese Triads form the scope of this new paperback title in Brill’s Scholars’ List. The author critically evaluates the extant sources and offers a wealth of contextual information. The core of the book is formed by a close reading of the initiation ritual, including the burning of incense, the altar, the enactment of a journey of life and death, and the blood covenant. Different narrative structures are also presented. These include the messianic demonological paradigm, political legitimation, and the foundation of myth. Triad lore is placed in its own religious and cultural context, allowing radically new conclusions about its origins, meanings and functions. This book is of special interest to social historians, anthropologists, and students of Chinese religious culture.