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.

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.

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 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.

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.

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.

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.

This collection of essays presents groundbreaking work from an interdisciplinary group of leading theorists and scholars representing the fields of history, philosophy, political science, sociology, and anthropology. The volume will introduce readers to some of the most compelling new conceptual and theoretical understandings of secularism and the secular, while also examining socio-political trends involving the relationship between the religious and the secular from a variety of locations across the globe.In recent decades, the public has become increasingly aware of the important role religious commitments play in the cultural, social, and political dynamics of domestic and world affairs. This so called ''resurgence'' of religion in the public sphere has elicited a wide array of responses, including vehement opposition to the very idea that religious reasons should ever have a right to expression in public political debate. The current global landscape forces scholars to reconsider not only once predominant understandings of secularization, but also the definition and implications of secular assumptions and secularist positions. The notion that there is no singular secularism, but rather a range of multiple secularisms, is one of many emerging efforts to reconceptualize the meanings of religion and the secular.Rethinking Secularism surveys these efforts and helps to reframe discussions of religion in the social sciences by drawing attention to the central issue of how ''the secular'' is constituted and understood. It provides valuable insight into how new understandings of secularism and religion shape analytic perspectives in the social sciences, politics, and international affairs.

This collection of essays presents groundbreaking work from an interdisciplinary group of leading theorists and scholars representing the fields of history, philosophy, political science, sociology, and anthropology. The volume will introduce readers to some of the most compelling new conceptual and theoretical understandings of secularism and the secular, while also examining socio-political trends involving the relationship between the religious and the secular from a variety of locations across the globe.In recent decades, the public has become increasingly aware of the important role religious commitments play in the cultural, social, and political dynamics of domestic and world affairs. This so called ''resurgence'' of religion in the public sphere has elicited a wide array of responses, including vehement opposition to the very idea that religious reasons should ever have a right to expression in public political debate. The current global landscape forces scholars to reconsider not only once predominant understandings of secularization, but also the definition and implications of secular assumptions and secularist positions. The notion that there is no singular secularism, but rather a range of multiple secularisms, is one of many emerging efforts to reconceptualize the meanings of religion and the secular.Rethinking Secularism surveys these efforts and helps to reframe discussions of religion in the social sciences by drawing attention to the central issue of how ''the secular'' is constituted and understood. It provides valuable insight into how new understandings of secularism and religion shape analytic perspectives in the social sciences, politics, and international affairs.

How is symbolic violence related to the real acts of religious violence around the modern world? The authors of this book, first published in 1992, explore this question with reference to some of the most volatile religious and political conflicts of the day: Hezbollah in Lebanon, Sikhs in India, militant Jewish groups in Israel, and Muslim movements from the Middle East to Indonesia. In addition to providing valuable insights into these important incidents, the authors – social scientists and historians of comparative religion – are responding to the theoretical issues articulated by René Girard in Violence and the Sacred (1977). The present volume is the first book of essays to test Girard’s theories about the social significance of religious symbols of violence against real, rather than symbolic, acts. In some cases his theories are found to be applicable; in other cases, the authors provide alternative theories of their own. In a concluding essay, co-authored by Mark Anspach, Girard provides a response.

How is symbolic violence related to the real acts of religious violence around the modern world? The authors of this book, first published in 1992, explore this question with reference to some of the most volatile religious and political conflicts of the day: Hezbollah in Lebanon, Sikhs in India, militant Jewish groups in Israel, and Muslim movements from the Middle East to Indonesia. In addition to providing valuable insights into these important incidents, the authors – social scientists and historians of comparative religion – are responding to the theoretical issues articulated by René Girard in Violence and the Sacred (1977). The present volume is the first book of essays to test Girard’s theories about the social significance of religious symbols of violence against real, rather than symbolic, acts. In some cases his theories are found to be applicable; in other cases, the authors provide alternative theories of their own. In a concluding essay, co-authored by Mark Anspach, Girard provides a response.

Will the religious confrontations with secular authorities around the world lead to a new Cold War? Mark Juergensmeyer paints a provocative picture of the new religious revolutionaries altering the political landscape in the Middle East, South Asia, Central Asia, and Eastern Europe. Impassioned Muslim leaders in Egypt, Palestine, and Algeria, political rabbis in Israel, militant Sikhs in India, and triumphant Catholic clergy in Eastern Europe are all players in Juergensmeyer's study of the explosive growth of religious movements that decisively reject Western ideas of secular nationalism. Juergensmeyer revises our notions of religious revolutions. Instead of viewing religious nationalists as wild-eyed, anti-American fanatics, he reveals them as modern activists pursuing a legitimate form of politics. He explores the positive role religion can play in the political life of modern nations, even while acknowledging some religious nationalists' proclivity to violence and disregard of Western notions of human rights. Finally, he situates the growth of religious nationalism in the context of the political malaise of the modern West.Noting that the synthesis of traditional religion and secular nationalism yields a religious version of the modern nation-state, Juergensmeyer claims that such a political entity could conceivably embrace democratic values and human rights.

Gandhi's Way provides a primer of Mahatma Gandhi's principles of moral action and conflict resolution and offers a straightforward, step-by-step approach that can be used in any conflict - -at home or in business; in local, national, or international arenas. This invaluable handbook, updated with a new preface and a new case study on terrorism in Northern Ireland, sets out Gandhi's basic methods and illustrates them with practical examples. Juergensmeyer shows how parties at odds can rise above a narrow view of self-interest to find resolutions that are satisfying and beneficial to all involved. He then pits Gandhi's ideas against those of other great social thinkers in a series of imaginary debates that challenge and clarify Gandhi's thinking on issues of violence, anger, and love. He also provides a Gandhian critique of Gandhi himself and offers viable solutions to some of the gaps in Gandhian theory. Gandhi's Way: A Handbook of Conflict Resolution was previously published as Fighting with Gandhi and Fighting Fair.

Why has the turn of the twenty-first century been rocked by a new religious rebellion? From al Qaeda to Christian militias to insurgents in Iraq, a strident new religious activism has seized the imaginations of political rebels around the world. Building on his groundbreaking book, "The New Cold War?: Religious Nationalism Confronts the Secular State", Mark Juergensmeyer here provides an up-to-date road map through this complex new religious terrain. Basing his discussion on interviews with militant activists and case studies of rebellious movements, Juergensmeyer puts a human face on conflicts that have become increasingly abstract. He revises our notions of religious revolution and offers positive proposals for responding to religious activism in ways that will diminish the violence and lead to an accommodation between radical religion and the secular world.

In this accessible text, Mark Juergensmeyer, a pioneer in global studies, provides a comprehensive overview of the emerging field of global studies from regional, topical, and theoretical perspectives. Each of the twenty compact chapters in Thinking Globally features Juergensmeyer's own lucid introduction to the key topics and offers brief excerpts from major writers in those areas. The chapters explore the history of globalization in each region of the world, from Africa and the Middle East to Asia, Europe, and the Americas, and cover key issues in today's global era, such as: * Challenges of the global economy * Fading of the nation-state * Emerging nationalisms and transnational ideologies * Hidden economies of sex trafficking and the illegal drug trade * New communications media * Environmental crises * Human rights abuses Thinking Globally is the perfect introduction to global studies for students, and an exceptional resource for anyone interested in learning more about this new area of study.

How is religion changing in the twenty-first century? In the global era, religion has leapt onto the world stage, often in contradictory ways. Some religious activists are antagonistic and engage in protests, violent acts, and political challenges. Others are positive and help to shape an emerging transnational civil society. In addition, a new global religion may be in the making, providing a moral and spiritual basis for a worldwide community of concern about environmental issues, human rights, and international peace. God in the Tumult of the Global Square explores all of these directions, based on a five-year Luce Foundation project that involved religious leaders, scholars, and public figures in workshops held in Cairo, Moscow, Delhi, Shanghai, Buenos Aires, and Santa Barbara. In this book, the voices of these religious observers around the world express both the hopes and fears about new forms of religion in the global age.

How is religion changing in the twenty-first century? In the global era, religion has leapt onto the world stage, often in contradictory ways. Some religious activists are antagonistic and engage in protests, violent acts, and political challenges. Others are positive and help to shape an emerging transnational civil society. In addition, a new global religion may be in the making, providing a moral and spiritual basis for a worldwide community of concern about environmental issues, human rights, and international peace. God in the Tumult of the Global Square explores all of these directions, based on a five-year Luce Foundation project that involved religious leaders, scholars, and public figures in workshops held in Cairo, Moscow, Delhi, Shanghai, Buenos Aires, and Santa Barbara. In this book, the voices of these religious observers around the world express both the hopes and fears about new forms of religion in the global age.

Why would anybody believe that God could sanction terrorism? Why has the rediscovery of religion's power in recent years manifested in such a bloody way? What, if anything, can be done about it? Terror in the Mind of God, now in its fourth edition, answers these questions and more. Thoroughly revised and expanded, the book analyzes in detail terrorism related to almost all the world's major religious traditions: European Christians who oppose Muslim immigrants; American Christians who support abortion clinic bombings and militia actions; Muslims in the Middle East associated with the rise of ISIS, al Qaeda, and Hamas; Israeli Jews who support the persecution of Palestinians; India's Hindus linked to assaults on Muslims in the state of Gujarat and Sikhs identified with the assassination of Indira Gandhi; and Buddhist militants in Myanmar affiliated with anti-Muslim violence and in Japan with the nerve gas attack in Tokyo's subway. Drawing from extensive personal interviews, Mark Juergensmeyer takes readers into the mindset of those who perpetrate and support violence in the name of religion.Identifying patterns within these cultures of violence, he explains why and how religion and violence are linked and how acts of religious terrorism are undertaken not only for strategic reasons but to accomplish a symbolic purpose. Terror in the Mind of God continues to be an indispensible resource for students of religion and modern society.

A gripping study of how religiously motivated violence and militant movements end, from the perspectives of those most deeply involved.  Mark Juergensmeyer is arguably the globe’s leading expert on religious violence, and for decades his books have helped us understand the worlds and worldviews of those who take up arms in the name of their faith. But even the most violent of movements, characterized by grand religious visions of holy warfare, eventually come to an end. Juergensmeyer takes readers into the minds of religiously motivated militants associated with the Islamic State (ISIS) in Iraq, the Sikh Khalistan movement in India’s Punjab, and the Moro movement for a Muslim Mindanao in the Philippines to understand what leads to drastic changes in the attitudes of those once devoted to all-out ideological war. When God Stops Fighting reveals how the transformation of religious violence manifests for those who once promoted it as the only answer.

A gripping study of how religiously motivated violence and militant movements end, from the perspectives of those most deeply involved.  Mark Juergensmeyer is arguably the globe’s leading expert on religious violence, and for decades his books have helped us understand the worlds and worldviews of those who take up arms in the name of their faith. But even the most violent of movements, characterized by grand religious visions of holy warfare, eventually come to an end. Juergensmeyer takes readers into the minds of religiously motivated militants associated with the Islamic State (ISIS) in Iraq, the Sikh Khalistan movement in India’s Punjab, and the Moro movement for a Muslim Mindanao in the Philippines to understand what leads to drastic changes in the attitudes of those once devoted to all-out ideological war. When God Stops Fighting reveals how the transformation of religious violence manifests for those who once promoted it as the only answer.