Mark Juergensmeyer – författare

For decades, Mark Juergensmeyer has been studying the rise of religious violence around the world, including groups like ISIS and Christian militias that have been involved in acts of terrorism. Over the years he came to realize that war is the central image in the worldview of virtually every religious movement engaged in violent acts. Behind the moral justification of using violence are images of great confrontations of war on a transcendent scale. God at War explores the dark attraction between religion and warfare. Virtually every religious tradition leaves behind it a bloody trail of stories, legends, and images of war, and most wars call upon the divine for blessings in battle. This book finds the connection between religion and warfare in the alternative realities created in the human imagination in response to crises both personal and social. Based on the author's thirty years of field work interviewing activists involved in religious-related terrorist movements around the world, this book explains why desperate social conflict leads to images of war, and why invariably God is thought to be engaged in battle.

For decades, Mark Juergensmeyer has been studying the rise of religious violence around the world, including groups like ISIS and Christian militias that have been involved in acts of terrorism. Over the years he came to realize that war is the central image in the worldview of virtually every religious movement engaged in violent acts. Behind the moral justification of using violence are images of great confrontations of war on a transcendent scale. God at War explores the dark attraction between religion and warfare. Virtually every religious tradition leaves behind it a bloody trail of stories, legends, and images of war, and most wars call upon the divine for blessings in battle. This book finds the connection between religion and warfare in the alternative realities created in the human imagination in response to crises both personal and social. Based on the author''s thirty years of field work interviewing activists involved in religious-related terrorist movements around the world, this book explains why desperate social conflict leads to images of war, and why invariably God is thought to be engaged in battle.

For decades, Mark Juergensmeyer has been studying the rise of religious violence around the world, including groups like ISIS and Christian militias that have been involved in acts of terrorism. Over the years he came to realize that war is the central image in the worldview of virtually every religious movement engaged in violent acts. Behind the moral justification of using violence are images of great confrontations of war on a transcendent scale. God at War explores the dark attraction between religion and warfare. Virtually every religious tradition leaves behind it a bloody trail of stories, legends, and images of war, and most wars call upon the divine for blessings in battle. This book finds the connection between religion and warfare in the alternative realities created in the human imagination in response to crises both personal and social. Based on the author''s thirty years of field work interviewing activists involved in religious-related terrorist movements around the world, this book explains why desperate social conflict leads to images of war, and why invariably God is thought to be engaged in battle.

Following the death of the great historian, Ainslie T. Embree, this remarkable document was found in his study, a project to which he had devoted the last years of his life. It is an insightful exploration of how the boundaries of the modern South Asian states were created in the late 18th and early 19th centuries, based on a careful examination of original materials in archives in England and India. Artfully written with rich local detail, this book reveals the fascinating interplay of colonial and local interests as the modern states were carved into being. It is destined to be a classic in the history of South Asian nation building.

Can Islam be located on a map? Is Europe the center of the Christian world? Is India a Hindu nation? While decades ago these questions were often answered in the affirmative, the truth has never been that simple. Not only are adherents of particular faiths spread across the globe, but there are many variations of a particular faith practiced side by side. This has only become more true in recent years as the pace of globalization has quickened.The essays collected here provide brief and accessible introductions to the major world religions in their global contexts. The volume begins with an introduction to the globalization of religion by Mark Juergensmeyer, and is followed by individual essays on Christianity, Islam, Judaism, Hinduism, Buddhism, and local religious societies. The book concludes with three essays reflecting on the global religious scene. Taken together, these essays provide a concise, authoritative, and highly readable introduction to the state of worldwide religion in the 21st century.

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.

The extraordinary changes in world society at the beginning of the 21st century have involved religion to a degree that would have amazed earlier observers of modernity. Within the past decade religion has been associated with some of the world''s most strident forms of political encounter, including new movements of nationalism, the clerical leadership of political sects, and the religiously motivated acts of terrorism. Religion seems to be trying to tear the planet apart, even as other cultural forces seem to be trying to pull it together. The technology of the Internet, film, television, cell phones, and other forms of rapid universal communication seem to be knitting the world into a single social fabric. Consumer franchises and popular culture seem to be making the world a single global city. Religion seems to be at odds with all of this. Is religion the natural enemy of globalization? The essays in this volume explore the difficulties and possibilities of a diversity of religious groups occupying the same civil society. The authors avoid simplistic generalizations. Religion, they show, is not only identified with the culture and politics of the hostile anti-urban village--it is not simply the jihad that Benjamin Barber identified as the opponent of the homogenous global culture of McWorld. True, some religious activists have blown things up. But others have tried to smooth things over. Even the religious opposition to globalization is nuanced. Some violent activists (like Hindu extremists in India) want a new religious state. Others, like Christian militias or al Qaeda, envision a transnational religious entity--a kind of religious globalization to supplant the secular one. Prophetic religious voices call for moderation, justice, and environmental protection. Religion, these essays demonstrate, plays diverse and sometimes contradictory roles in the new cultural globalization. In a global culture the shared values of different religious traditions can provide a collective sense of virtuous conduct in public life. But religion can also support the position of enemies of global society--those who see in globalization the effort to impose the values and power of one country over the others.

The Oxford Handbook of Global Studies provides an overview of the emerging field of global studies. Since the end of the Cold War, globalization has been reshaping the modern world, and an array of new scholarship has risen to make sense of it in its various transnational manifestations-including economic, social, cultural, ideological, technological, environmental, and in new communications. The editors--Mark Juergensmeyer, Saskia Sassen, and Manfred Steger--are recognized authorities in this emerging field and have gathered an esteemed cast of contributors to discuss various aspects in the field through a broad range of approaches.Several essays focus on the emergence of the field and its historical antecedents. Other essays explore analytic and conceptual approaches to teaching and research in global studies, and the largest section will deal with the subject matter of global studies, challenges from diasporas and pandemics to the global city and the emergence of a transnational capitalist class. The final two sections feature essays that take a critical view of globalization from diverse perspectives and essays on global citizenship-the ideas and institutions that guide an emerging global civil society. This Handbook focuses on global studies more than on the phenomenon of globalization itself, though the various aspects of globalization are central to understanding how the field is currently being shaped.

The Oxford Handbook of Global Studies provides an overview of the emerging field of global studies. Since the end of the Cold War, globalization has been reshaping the modern world, and an array of new scholarship has risen to make sense of it in its various transnational manifestations-including economic, social, cultural, ideological, technological, environmental, and in new communications. The editors--Mark Juergensmeyer, Saskia Sassen, and Manfred Steger--are recognized authorities in this emerging field and have gathered an esteemed cast of contributors to discuss various aspects in the field through a broad range of approaches.Several essays focus on the emergence of the field and its historical antecedents. Other essays explore analytic and conceptual approaches to teaching and research in global studies, and the largest section will deal with the subject matter of global studies, challenges from diasporas and pandemics to the global city and the emergence of a transnational capitalist class. The final two sections feature essays that take a critical view of globalization from diverse perspectives and essays on global citizenship-the ideas and institutions that guide an emerging global civil society. This Handbook focuses on global studies more than on the phenomenon of globalization itself, though the various aspects of globalization are central to understanding how the field is currently being shaped.

The Oxford Handbook of Global Studies provides an overview of the emerging field of global studies. Since the end of the Cold War, globalization has been reshaping the modern world, and an array of new scholarship has risen to make sense of it in its various transnational manifestations-including economic, social, cultural, ideological, technological, environmental, and in new communications. The editors--Mark Juergensmeyer, Saskia Sassen, and Manfred Steger--are recognized authorities in this emerging field and have gathered an esteemed cast of contributors to discuss various aspects in the field through a broad range of approaches.Several essays focus on the emergence of the field and its historical antecedents. Other essays explore analytic and conceptual approaches to teaching and research in global studies, and the largest section will deal with the subject matter of global studies, challenges from diasporas and pandemics to the global city and the emergence of a transnational capitalist class. The final two sections feature essays that take a critical view of globalization from diverse perspectives and essays on global citizenship-the ideas and institutions that guide an emerging global civil society. This Handbook focuses on global studies more than on the phenomenon of globalization itself, though the various aspects of globalization are central to understanding how the field is currently being shaped.

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.

Is religion inherently predisposed to violence? Or has religion been taken hostage by a politics of aggression? The years since the end of the Cold War have shown a noticeable shift in patterns of religious extremism, accentuating the uncomfortable, complex, and oft-misunderstood relationship between religion and violence. The essays in this succinct new volume examine that relationship by offering a well-rounded look at violence as it appears in the world''s most prominent religious traditions, exploring Hindu, Buddhist, Chinese, Sikh, Jewish, Christian, Islamic, African, and Pacific Island texts and practices. The essays in Violence and the World''s Religious Traditions explore the ways in which specific religions have justified acts of destruction, in history, in scripture, and in the contemporary world. But the collection also offers an investigation of religious symbols and practices, shedding new light on the very nature of religion and confronting the question of how deeply intertwined are violence and faith.

Is religion inherently predisposed to violence? Or has religion been taken hostage by a politics of aggression? The years since the end of the Cold War have shown a noticeable shift in patterns of religious extremism, accentuating the uncomfortable, complex, and oft-misunderstood relationship between religion and violence. The essays in this succinct new volume examine that relationship by offering a well-rounded look at violence as it appears in the world''s most prominent religious traditions, exploring Hindu, Buddhist, Chinese, Sikh, Jewish, Christian, Islamic, African, and Pacific Island texts and practices. The essays in Violence and the World''s Religious Traditions explore the ways in which specific religions have justified acts of destruction, in history, in scripture, and in the contemporary world. But the collection also offers an investigation of religious symbols and practices, shedding new light on the very nature of religion and confronting the question of how deeply intertwined are violence and faith.

This is a reference for understanding world religious societies in their contemporary global diversity. Comprising 60 essays, the volume focuses on communities rather than beliefs, symbols, or rites. It is organized into six sections corresponding to the major living religious traditions: the Indic cultural region, the Buddhist/Confucian, the Jewish, Christian, and Muslim regions, and the African cultural region. In each section an introductory essay discusses the social development of that religious tradition historically. The other essays cover the basic social factsthe communitys size, location, organizational and pilgrimage centers, authority figures, patterns of governance, major subgroups and schismsas well as issues regarding boundary maintenance, political involvement, role in providing cultural identity, and encounters with modernity. Communities in the diaspora and at the periphery are covered, as well as the central geographic regions of the religious traditions. Thus, for example, Islamic communities in Asia and the United States are included along with Islamic societies in the Middle East. The contributors are leading scholars of world religions, many of whom are also members of the communities they study. The essays are written to be informative and accessible to the educated public, and to be respectful of the viewpoints of the communities analyzed.

Can Islam be located on a map? Is Europe the center of the Christian world? Is India a Hindu nation? While decades ago these questions were often answered in the affirmative, the truth has never been that simple. Not only are adherents of particular faiths spread across the globe, but there are many variations of a particular faith practiced side by side. This has only become more true in recent years as the pace of globalization has quickened. The essays collected here provide brief and accessible introductions to the major world religions in their global contexts. The volume begins with an introduction to the globalization of religion by Mark Juergensmeyer, and is followed by individual essays on Christianity, Islam, Judaism, Hinduism, Buddhism, and local religious societies. The book concludes with three essays reflecting on the global religious scene. Taken together, these essays provide a concise, authoritative, and highly readable introduction to the state of worldwide religion in the 21st century.

The extraordinary changes in world society at the beginning of the 21st century have involved religion to a degree that would have amazed earlier observers of modernity. Within the past decade religion has been associated with some of the world's most strident forms of political encounter, including new movements of nationalism, the clerical leadership of political sects, and the religiously motivated acts of terrorism. Religion seems to be trying to tear the planet apart, even as other cultural forces seem to be trying to pull it together. The technology of the Internet, film, television, cell phones, and other forms of rapid universal communication seem to be knitting the world into a single social fabric. Consumer franchises and popular culture seem to be making the world a single global city. Religion seems to be at odds with all of this. Is religion the natural enemy of globalization? The essays in this volume explore the difficulties and possibilities of a diversity of religious groups occupying the same civil society. The authors avoid simplistic generalizations. Religion, they show, is not only identified with the culture and politics of the hostile anti-urban village - it is not simply the jihad that Benjamin Barber identified as the opponent of the homogenous global culture of McWorld. True, some religious activists have blown things up. But others have tried to smooth things over. Even the religious opposition to globalization is nuanced. Some violent activists (like Hindu extremists in India) want a new religious state. Others, like Christian militias or al Qaeda, envision a transnational religious entity - a kind of religious globalization to supplant the secular one. Prophetic religious voices call for moderation, justice, and environmental protection. Religion, these essays demonstrate, plays diverse and sometimes contradictory roles in the new cultural globalization. In a global culture the shared values of different religious traditions can provide a collective sense of virtuous conduct in public life. But religion can also support the position of enemies of global society - those who see in globalization the effort to impose the values and power of one country over the others.

Buddhism has played a significant role in the current global rise in religious nationalism and violence, but the violent aspects of Buddhist tradition have been neglected in the outpouring of academic analyses and case studies of this disturbing trend. This book offers eight essays examining the dark side of a tradition often regarded as the religion of peace. The authors note the conflict between the Buddhist norms of non-violence and the prohibition of the killing of sentient beings and acts of state violence supported by the Buddhist community (sangha), acts of civil violence in which monks participate, and Buddhist intersectarian violence. They consider contemporary and historical cases of Buddhist warfare from a wide range of traditions - Tibetan, Mongolian, Japanese, Chinese, Sri Lankan, and Thai - critically examining both Buddhist textual sources justifying violence and Buddhist actors currently engaged in violence. They draw not only on archival material but interviews with those living and involved in war zones around the world. The book enriches our understanding both of the complexities of the Buddhist tradition and of the violence that is found in virtually all of the world's religious traditions.

Buddhism has played a significant role in the current global rise in religious nationalism and violence, but the violent aspects of Buddhist tradition have been neglected in the outpouring of academic analyses and case studies of this disturbing trend. This book offers eight essays examining the dark side of a tradition often regarded as the religion of peace. The authors note the conflict between the Buddhist norms of non-violence and the prohibition of the killing of sentient beings and acts of state violence supported by the Buddhist community (sangha), acts of civil violence in which monks participate, and Buddhist intersectarian violence. They consider contemporary and historical cases of Buddhist warfare from a wide range of traditions - Tibetan, Mongolian, Japanese, Chinese, Sri Lankan, and Thai - critically examining both Buddhist textual sources justifying violence and Buddhist actors currently engaged in violence. They draw not only on archival material but interviews with those living and involved in war zones around the world. The book enriches our understanding both of the complexities of the Buddhist tradition and of the violence that is found in virtually all of the world's religious traditions.

For decades, Mark Juergensmeyer has been studying the rise of religious violence around the world, including groups like ISIS and Christian militias that have been involved in acts of terrorism. Over the years he came to realize that war is the central image in the worldview of virtually every religious movement engaged in violent acts. Behind the moral justification of using violence are images of great confrontations of war on a transcendent scale. Why God Needs War and War Needs God explores the dark attraction between religion and warfare. Virtually every religious tradition leaves behind it a bloody trail of stories, legends, and images of war, and most wars call upon the divine for blessings in battle. This book finds the connection between religion and warfare in the alternative realities created in the human imagination in response to crises both personal and social. Based on the author's thirty years of field work interviewing activists involved in religious-related terrorist movements around the world, this book explains why desperate social conflict leads to images of war, and why invariably God is thought to be engaged in battle.

Is religion inherently violent? A clear and accessible introduction to understanding the roots of religious violence and its impact on the modern world.Religion and violence often dominate headlines, yet the connection between them is frequently misunderstood. From the war in Gaza, where religion is often seen as a driving force, to the split within the Orthodox Church in Ukraine where the Patriarch of Moscow is an ardent Putin supporter who blesses the invasion, and Islamist militias fighting for control of Sudan. These headlines often raise more questions than they answer. Is religion violent by nature? Are some religions more violent than others? Why are symbols of violence and death ubiquitous in religious traditions? And what role does faith play in modern warfare and terrorism?In this book, Mark Juergensmeyer, one of the world's leading experts on religion and violence, offers authoritative answers to these pressing questions. Drawing on decades of research, case studies, and firsthand experience with groups ranging from ISIS and Hamas to Christian militias and Buddhist extremists in Myanmar, Juergensmeyer provides a nuanced, evidence-based introduction to a topic that shapes global politics and everyday life. Written in an engaging question-and-answer format, this book equips readers to understand the roots of religious violence and its impact on the modern world.

The extraordinary changes in world society at the beginning of the 21st century have involved religion to a degree that would have amazed earlier observers of modernity. Within the past decade religion has been associated with some of the world''s most strident forms of political encounter, including new movements of nationalism, the clerical leadership of political sects, and the religiously motivated acts of terrorism. Religion seems to be trying to tear the planet apart, even as other cultural forces seem to be trying to pull it together. The technology of the Internet, film, television, cell phones, and other forms of rapid universal communication seem to be knitting the world into a single social fabric. Consumer franchises and popular culture seem to be making the world a single global city. Religion seems to be at odds with all of this. Is religion the natural enemy of globalization? The essays in this volume explore the difficulties and possibilities of a diversity of religious groups occupying the same civil society. The authors avoid simplistic generalizations. Religion, they show, is not only identified with the culture and politics of the hostile anti-urban village--it is not simply the jihad that Benjamin Barber identified as the opponent of the homogenous global culture of McWorld. True, some religious activists have blown things up. But others have tried to smooth things over. Even the religious opposition to globalization is nuanced. Some violent activists (like Hindu extremists in India) want a new religious state. Others, like Christian militias or al Qaeda, envision a transnational religious entity--a kind of religious globalization to supplant the secular one. Prophetic religious voices call for moderation, justice, and environmental protection. Religion, these essays demonstrate, plays diverse and sometimes contradictory roles in the new cultural globalization. In a global culture the shared values of different religious traditions can provide a collective sense of virtuous conduct in public life. But religion can also support the position of enemies of global society--those who see in globalization the effort to impose the values and power of one country over the others.

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.

Can Islam be located on a map? Is Europe the center of the Christian world? Is India a Hindu nation? While decades ago these questions were often answered in the affirmative, the truth has never been that simple. Not only are adherents of particular faiths spread across the globe, but there are many variations of a particular faith practiced side by side. This has only become more true in recent years as the pace of globalization has quickened.The essays collected here provide brief and accessible introductions to the major world religions in their global contexts. The volume begins with an introduction to the globalization of religion by Mark Juergensmeyer, and is followed by individual essays on Christianity, Islam, Judaism, Hinduism, Buddhism, and local religious societies. The book concludes with three essays reflecting on the global religious scene. Taken together, these essays provide a concise, authoritative, and highly readable introduction to the state of worldwide religion in the 21st century.

This is a reference for understanding world religious societies in their contemporary global diversity. Comprising 60 essays, the volume focuses on communities rather than beliefs, symbols, or rites. It is organized into six sections corresponding to the major living religious traditions: the Indic cultural region, the Buddhist/Confucian, the Jewish, Christian, and Muslim regions, and the African cultural region. In each section an introductory essay discusses the social development of that religious tradition historically. The other essays cover the basic social factsthe communitys size, location, organizational and pilgrimage centers, authority figures, patterns of governance, major subgroups and schismsas well as issues regarding boundary maintenance, political involvement, role in providing cultural identity, and encounters with modernity. Communities in the diaspora and at the periphery are covered, as well as the central geographic regions of the religious traditions. Thus, for example, Islamic communities in Asia and the United States are included along with Islamic societies in the Middle East. The contributors are leading scholars of world religions, many of whom are also members of the communities they study. The essays are written to be informative and accessible to the educated public, and to be respectful of the viewpoints of the communities analyzed.

Though traditionally regarded as a peaceful religion, Buddhism has a dark side. On multiple occasions over the past fifteen centuries, Buddhist leaders have sanctioned violence, and even war. The eight essays in this book focus on a variety of Buddhist traditions, from antiquity to the present, and show that Buddhist organizations have used religious images and rhetoric to support military conquest throughout history. Buddhist soldiers in sixth century China were given the illustrious status of Bodhisattva after killing their adversaries. In seventeenth century Tibet, the Fifth Dalai Lama endorsed a Mongol ruler''s killing of his rivals. And in modern-day Thailand, Buddhist soldiers carry out their duties undercover, as fully ordained monks armed with guns. Buddhist Warfare demonstrates that the discourse on religion and violence, usually applied to Judaism, Islam, and Christianity, can no longer exclude Buddhist traditions. The book examines Buddhist military action in Tibet, China, Korea, Japan, Mongolia, Sri Lanka, and Thailand, and shows that even the most unlikely and allegedly pacifist religious traditions are susceptible to the violent tendencies of man.

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.

This is a reference for understanding world religious societies in their contemporary global diversity. Comprising 60 essays, the volume focuses on communities rather than beliefs, symbols, or rites. It is organized into six sections corresponding to the major living religious traditions: the Indic cultural region, the Buddhist/Confucian, the Jewish, Christian, and Muslim regions, and the African cultural region. In each section an introductory essay discusses the social development of that religious tradition historically. The other essays cover the basic social facts: the community's size, location, organizational and pilgrimage centers, authority figures, patterns of governance, major subgroups and schisms as well as issues regarding boundary maintenance, political involvement, role in providing cultural identity, and encounters with modernity. Communities in the diaspora and at the periphery are covered, as well as the central geographic regions of the religious traditions. Thus, for example, Islamic communities in Asia and the United States are included along with Islamic societies in the Middle East. The contributors are leading scholars of world religions, many of whom are also members of the communities they study. The essays are written to be informative and accessible to the educated public, and to be respectful of the viewpoints of the communities analyzed.

Legality and Legitimacy in Global Affairs focuses on the problematic relationship between legality and legitimacy when a nation (or nations) intervene in the work of other nations. Edited by Mark Juergensmeyer, Richard Falk, and Vesselin Popovski, this volume brings together a wide range of contributors with a broad set of cases that consider when such intervention is legitimate even if it isn't legal--and vice versa. Chapters cover humanitarian intervention, nuclear nonproliferation, military intervention, international criminal tribunals, interventions driven by environmental concerns, and the export of democracy. The book argues that while some interventions may not be technically legal, they may well be legitimate (e.g. Kosovo), and also concentrates on establishing the grounds for legitimate intervention. Some cases, like Iraq, fail the test. Transnational intervention by states and international institutions has increased since the globalization wave of the of the 1990's and especially since 9/11. This book, by focusing on a diverse array of cases, establishes a clear framework for judging the legitimacy of such actions.