Margo Kitts – författare

Violence has always played a part in the religious imagination, from symbols and myths to legendary battles, from colossal wars to the theater of terrorism. The Oxford Handbook of Religion and Violence surveys intersections between religion and violence throughout history and around the world.The forty original essays in this volume include overviews of major religious traditions, showing how violence is justified within the literary and theological foundations of the tradition, how it is used symbolically and in ritual practice, and how social acts of violence and warfare have been justified by religious ideas. The essays also examine patterns and themes relating to religious violence, such as sacrifice and martyrdom, which are explored in cross-disciplinary or regional analyses; and offer major analytic approaches, from literary to social scientific studies. The contributors to this volume--innovative thinkers who are forging new directions in theory and analysis related to religion and violence--provide novel insights into this important field of studies. By mapping out the whole field of religion and violence, The Oxford Handbook of Religion and Violence will prove an authoritative source for students and scholars for years to come.

Though much has been written about particular forms of violence related to religion, such as sacrificial rites and militant martyrdom, there have been few efforts to survey the phenomena in all of the world's major religious traditions, historically and in the present, viewing the subject in personal as well as social dimensions, and covering both literary themes and political conflicts. This compact collection of essays provides such an overview. Each of the essays explores the ways in which violence is justified within the literary and theological foundation of the tradition, how it is used symbolically and in ritual practice, and how social acts of vengeance and warfare have been justified by religious ideas.The nature of the connection between violence and faith has always been a topic of heated debate, especially as acts of violence performed in the name of religion have erupted onto the global stage. Some scholars argue that these acts of violence are not really religious at all, but symptomatic of other elements of society or human nature. Others however point to the fact that often the perpetrators of these acts cite the faith's own foundational texts as their inspiration-and that the occurrence of violence in the name of religion exists across all faith traditions. Is violence, then, the rare exception in religious traditions or is it one of the rules? The contributors to this volume explore many possible approaches to this question and myriad others. How is religion defined? Must a religion be centered on supernatural beings? Does the term refer to social behavior or private? Is dogma or practice the key to its essence? Is it a philosophical system or a poetic structure? And how should violence be defined? From whose perspective and at what point is an act to be deemed violent? What act cannot be construed as violent in some way? For instance, are we talking only about war and genocide, or psychological coercion, social restrictions and binding categorizations?Collectively, the essays in this volume reflect the complex and contested meanings of both religion and violence, providing overviews of engagements with violence in Hindu, Buddhist, Chinese, Sikh, Jewish, Christian, Islamic, African, and Pacific Island religious traditions. By shedding light on the intersection of violence with faith, this volume does much to expand the understanding of the nature of religion itself, and the diverse forms it may take.

Though much has been written about particular forms of violence related to religion, such as sacrificial rites and militant martyrdom, there have been few efforts to survey the phenomena in all of the world's major religious traditions, historically and in the present, viewing the subject in personal as well as social dimensions, and covering both literary themes and political conflicts. This compact collection of essays provides such an overview. Each of the essays explores the ways in which violence is justified within the literary and theological foundation of the tradition, how it is used symbolically and in ritual practice, and how social acts of vengeance and warfare have been justified by religious ideas.The nature of the connection between violence and faith has always been a topic of heated debate, especially as acts of violence performed in the name of religion have erupted onto the global stage. Some scholars argue that these acts of violence are not really religious at all, but symptomatic of other elements of society or human nature. Others however point to the fact that often the perpetrators of these acts cite the faith's own foundational texts as their inspiration-and that the occurrence of violence in the name of religion exists across all faith traditions. Is violence, then, the rare exception in religious traditions or is it one of the rules? The contributors to this volume explore many possible approaches to this question and myriad others. How is religion defined? Must a religion be centered on supernatural beings? Does the term refer to social behavior or private? Is dogma or practice the key to its essence? Is it a philosophical system or a poetic structure? And how should violence be defined? From whose perspective and at what point is an act to be deemed violent? What act cannot be construed as violent in some way? For instance, are we talking only about war and genocide, or psychological coercion, social restrictions and binding categorizations?Collectively, the essays in this volume reflect the complex and contested meanings of both religion and violence, providing overviews of engagements with violence in Hindu, Buddhist, Chinese, Sikh, Jewish, Christian, Islamic, African, and Pacific Island religious traditions. By shedding light on the intersection of violence with faith, this volume does much to expand the understanding of the nature of religion itself, and the diverse forms it may take.

Death is an element at the center of all religious imagination. Analysts from Freud to Agamben have pondered religion's fascination with death, and religious art is saturated with images of suffering unto death. As this volume shows, religious fascination with death extends to the notion of elective death, its circumstances, the virtue of those who perform it, and how best to commemorate it.The essays in Martyrdom, Self-Sacrifice, and Self-Immolation address the legendary foundations for those elective deaths which can be categorized as religiously sanctioned suicides. Broadly condemned as cowardice across the world's moral codes, suicide under certain circumstances-such as martyrdom, self-sacrifice, or self-immolation-carries a dynamic importance in religious legends, some tragic and others uplifting. Believers respond to such legends presumably because choosing death is seen as heroic and redemptive for the individuals who die, for their communities, or for humanity. Envisioning suicide as virtuous clashes with popular conceptions of suicide as weak, immoral, and even criminal, but that is precisely the point. This volume offers analyses from renowned scholars with the literary tools and historical insights to investigate the delicate issue of religiously sanctioned elective death.

Death is an element at the center of all religious imagination. Analysts from Freud to Agamben have pondered religion's fascination with death, and religious art is saturated with images of suffering unto death. As this volume shows, religious fascination with death extends to the notion of elective death, its circumstances, the virtue of those who perform it, and how best to commemorate it.The essays in Martyrdom, Self-Sacrifice, and Self-Immolation address the legendary foundations for those elective deaths which can be categorized as religiously sanctioned suicides. Broadly condemned as cowardice across the world's moral codes, suicide under certain circumstances-such as martyrdom, self-sacrifice, or self-immolation-carries a dynamic importance in religious legends, some tragic and others uplifting. Believers respond to such legends presumably because choosing death is seen as heroic and redemptive for the individuals who die, for their communities, or for humanity. Envisioning suicide as virtuous clashes with popular conceptions of suicide as weak, immoral, and even criminal, but that is precisely the point. This volume offers analyses from renowned scholars with the literary tools and historical insights to investigate the delicate issue of religiously sanctioned elective death.

Violence has always played a part in the religious imagination, from symbols and myths to legendary battles, from colossal wars to the theater of terrorism. The Oxford Handbook of Religion and Violence surveys intersections between religion and violence throughout history and around the world. The forty original essays in this volume include overviews of major religious traditions, showing how violence is justified within the literary and theological foundations of the tradition, how it is used symbolically and in ritual practice, and how social acts of violence and warfare have been justified by religious ideas. The essays also examine patterns and themes relating to religious violence, such as sacrifice and martyrdom, which are explored in cross-disciplinary or regional analyses; and offer major analytic approaches, from literary to social scientific studies. The contributors to this volume---innovative thinkers who are forging new directions in theory and analysis related to religion and violence---provide novel insights into this important field of studies. By mapping out the whole field of religion and violence, The Oxford Handbook of Religion and Violence will prove an authoritative source for students and scholars for years to come.

In Sanctified Violence in Homeric Society, Margo Kitts focuses on oath-making narratives found in the Iliad through which she articulates a theory of ritualized violence. She analyzes ritual paradigms, metaphors, fictions, and poetic registers as oath-making principles, which she then traces through Homeric references and texts from the ancient New East. Discussing ritual features that are common to acts of religious violence throughout the world, Kitts makes use of the theory of ritual performance as communication.

In Sanctified Violence in Homeric Society, Margo Kitts focuses on oath-making narratives found in the Iliad through which she articulates a theory of ritualized violence. She analyzes ritual paradigms, metaphors, fictions, and poetic registers as oath-making principles, which she then traces through Homeric references and texts from the ancient New East. Discussing ritual features that are common to acts of religious violence throughout the world, Kitts makes use of the theory of ritual performance as communication.

This groundbreaking anthology provides the most comprehensive overview for understanding the fascinating relationship between religion and violence - historically, culturally, and in the contemporary world. Bringing together writings from scholarly and religious traditions, it is the first volume to unite primary sources - justifications for violence from religious texts, theologians, and activists - with invaluable essays by authoritative scholars. The first half of the collection includes original source materials justifying violence from various religious perspectives: Hindu, Chinese, Christian, Muslim, Jewish, and Buddhist. Showing that religious violence is found in every tradition, these sources include ancient texts and scriptures along with thoughtful essays from theologians wrestling with such issues as military protection and pacifism. This collection also includes the writings of modern-day activists involved in suicide bombings, attacks on abortion clinics, and nerve gas assaults.This book's second half features well-known thinkers reflecting on why religion and violence are so intimately related and includes excerpts from early social theorists such as Durkheim, Marx, and Freud, as well as contemporary thinkers who view the issue of religious violence from literary, anthropological, postcolonial, and feminist perspectives. The editors' brief introductions to each essay provide important historical and conceptual contexts and relate the readings to one another. The diversity of selections and their accessible length make this volume ideal for both students and general readers.

Ritualized violence is by definition not haphazard or random, but seemingly intentional and often ceremonial. It has a long history in religious practice, as attested in texts and artifacts from the earliest civilizations. It is equally evident in the behaviors of some contemporary religious activists and within initiatory practices ongoing in many regions of the world. Given its longevity and cultural expanse, ritualized violence presumably exerts a pull deeply into the sociology, psychology, anthropology, theology, perhaps even ontology of its practitioners, but this is not transparent. This short volume will sketch the subject of ritualized violence, that is, it will summarize some established theories about ritual and about violence, and will ponder a handful of striking instantiations of their link.

This Companion offers a global, comparative history of the interplay between religion and war from ancient times to the present. Moving beyond sensationalist theories that seek to explain why 'religion causes war,' the volume takes a thoughtful look at the connection between religion and war through a variety of lenses - historical, literary, and sociological-as well as the particular features of religious war. The twenty-three carefully nuanced and historically grounded chapters comprehensively examine the religious foundations for war, classical just war doctrines, sociological accounts of religious nationalism, and featured conflicts that illustrate interdisciplinary expressions of the intertwining of religion and war. Written by a distinguished, international team of scholars, whose essays were specially commissioned for this volume, The Cambridge Companion to Religion and War will be an indispensable resource for students and scholars of the history and sociology of religion and war, as well as other disciplines.

This Companion offers a global, comparative history of the interplay between religion and war from ancient times to the present. Moving beyond sensationalist theories that seek to explain why 'religion causes war,' the volume takes a thoughtful look at the connection between religion and war through a variety of lenses - historical, literary, and sociological-as well as the particular features of religious war. The twenty-three carefully nuanced and historically grounded chapters comprehensively examine the religious foundations for war, classical just war doctrines, sociological accounts of religious nationalism, and featured conflicts that illustrate interdisciplinary expressions of the intertwining of religion and war. Written by a distinguished, international team of scholars, whose essays were specially commissioned for this volume, The Cambridge Companion to Religion and War will be an indispensable resource for students and scholars of the history and sociology of religion and war, as well as other disciplines.

After over a century of grand theorizing about the universal dimensions to the practice of ritual sacrifice, scholars now question the analytical utility of the notion writ large. The word 'sacrifice' (Latin sacrificium) itself frequently is broken down into its Latin roots, sacer, sacred, and facere, to do or to make - to do or to make sacred - which is a huge category and also vague. Presuming it is people and places that are made sacred, we must question the dynamics. Does sacrifice 'make sacred' by summoning the presence of gods or ancestors? By offering gifts to them? By dining with them? By restoring or establishing cosmic order? By atoning for personal or collective sins? By rectifying social disequilibrium through scapegoating? By inducing an existential epiphany about life and death? While this short Element cannot cover all complexities and practices, it does treat critically some prominent themes, theories, and controversies concerning sacrifice, from ancient to present times.

This volume is a tribute to the work of Michael Jerryson, one of the initiators of the academic discourse on Buddhism and violence whose intellectual pursuits have resulted in a trailblazing shift in the academic study of Buddhism. Preconceived in the modern west as a pacific, chiefly meditative practice aiming for personal salvation and world peace, Buddhism has been exposed in the last few decades for its manifold legacy of violence. This is apparent not only in Buddhist groups' history of support for actual military aims, but in Buddhism's association with religious nationalism and in its more subtle expressions of discursive and structural violence. This exposure is due in significant part to Michael Jerryson who, in addition to exploring this perhaps surprising Buddhist history, has investigated the dynamism of Buddhist authority. Most recently in his critique of U Wirathu, the Burmese Buddhist monk whose advocacy of Buddhist nationalism in Myanmar has stirred a boiling pot of anti-Muslim resentments, Michael Jerryson has shown that reverence for Burmese religious authorities transcends respect for traditional Buddhist doctrine and monastic accomplishments. It emanates instead from the phenomenon of religious authority itself and from the cultural institutions which support it. His examinations have resulted in heightened sensitivity to the sociology of religious authority and violence. The scholarly contributions in this volume include discussions of Buddhism and violence, religious authority and nationalism, whether Buddhist, Christian, white, or other.

Stimulated by the vast scholarly output of James Lewis, experts opine on violence, conspiracies, and new religious movements. On violence, Mark Juergensmeyer explains his "epistemic worldview analysis" in interviewing religious terrorists; Michael Barkun describes transnational conspiracy theories such as the Sovereign Citizens Movement and QAnon; David Bromley highlights the "lost cause movement" which built up confederate identity for Southerners long after the Civil War; Mattias Gardell explores the link between bibliocaust and holocaust from 1499 Granada through the National Socialists of WWII to the Qur'an burnings of Rasmus Paladan in contemporary Sweden. On new religious movements, Rebecca Moore critiques the reputed pathology of the leader in "suicide cults," the problem with "monolithic inferences" in examining members' willingness to die, and the elusiveness of comparative new religions to rigid stereotyping; Catherine Wessinger investigates the extraordinary charisma of David Koresh of the Branch Davidians at Waco, 76 of whom died in the 1993 conflagration with U.S. agents. On media and the law, Carole Cusack traces arguments about religious dress codes in liberal versus illiberal societies; Stefano Bigliardi and his students point out the misleading portrayal of religious sects in films; Zang Xinzhang clarifies the Chinese concept of Xie Jiao in application to Falun Gong. Margo Kitts summarizes the stellar contributions in the introduction.