Torkel Brekke - Böcker

The Oxford History of Hinduism: Modern Hinduism focuses on developments resulting from movements within the tradition as well as contact between India and the outside world through both colonialism and globalization. Divided into three parts, part one considers the historical background to modern conceptualizations of Hinduism. Moving away from the reforms of the 19th and early 20th century, part two includes five chapters each presenting key developments and changes in religious practice in modern Hinduism. Part three moves to issues of politics, ethics, and law. This section maps and explains the powerful legal and political contexts created by the modern state--first the colonial government and then the Indian Republic--which have shaped Hinduism in new ways. The last two chapters look at Hinduism outside India focusing on Hinduism in Nepal and the modern Hindu diaspora.

This is a book about religious transformation in South Asia in the nineteenth century. On the one hand, a fundamental conceptual transformation in the world of religion among people who were exposed to English language and culture took place. This transformation crystallized religious communities with sharp boundaries and distinct histories. On the other hand, the emerging feeling of religious-communal identity motivated religious and lay leaders to work in the interest of the community. This book is about both of these interrelated developments: the conceptual change and the application of the new ideas to political discourse; the construction and the politics of religious identity.

This book explores how issues of ethics in war and warfare have been treated by major ethical traditions of Asia. It opens a discussion about whether there are universal standards in the ideologies of warfare between the major religious traditions of the world.While the chapters are written by specialists in Asian cultures, some of the conceptual apparatus is drawn from the scholarly discourse on just war, developed in the study of the ethical tradition of Christianity. Taking a comparative approach, the book looks at six different Asian religious, philosophical and political traditions: Islam, Judaism, Hinduism, Buddhism, China and Japan; and is organized according to geography. This innovative approach opens a new field of research on war and ideology, and extends the debate on modern warfare, universalism and human rights.

It is generally accepted in the West that Buddhism is a ‘peaceful’ religion. The Western public tends to assume that the doctrinal rejection of violence in Buddhism would make Buddhist pacifists, and often expects Buddhist societies or individual Asian Buddhists to conform to the modern Western standards of ‘peaceful’ behavior. This stereotype – which may well be termed ‘positive Orientalism,’ since it is based on assumption that an ‘Oriental’ religion would be more faithful to its original non-violent teachings than Western Christianity – has been periodically challenged by enthusiastic acquiescence by monastic Buddhism to the most brutal sorts of warfare. This volume demolishes this stereotype, and produces instead a coherent, nuanced account on the modern Buddhist attitudes towards violence and warfare, which take into consideration both doctrinal logic of Buddhism and the socio-political situation in Asian Buddhist societies. The chapters in this book offer a deeper analysis of ‘Buddhist militarism’ and Buddhist attitudes towards violence than previous volumes, grounded in an awareness of Buddhist doctrines and the recent history of nationalism, as well as the role Buddhism plays in constructions of national identity. The international team of contributors includes scholars from Thailand, Japan, and Korea.

This book explores how issues of ethics in war and warfare have been treated by major ethical traditions of Asia. It opens a discussion about whether there are universal standards in the ideologies of warfare between the major religious traditions of the world.While the chapters are written by specialists in Asian cultures, some of the conceptual apparatus is drawn from the scholarly discourse on just war, developed in the study of the ethical tradition of Christianity. Taking a comparative approach, the book looks at six different Asian religious, philosophical and political traditions: Islam, Judaism, Hinduism, Buddhism, China and Japan; and is organized according to geography. This innovative approach opens a new field of research on war and ideology, and extends the debate on modern warfare, universalism and human rights.

This book investigates the origins of fundamentalism, outlining its characteristics and the history of key fundamentalist movements around the world, considering examples from Christianity, Islam, Buddhism and Hinduism. The book argues that fundamentalism develops when modern lay religious leaders challenge the authority of secular states and traditional religious establishments. These new leaders and their followers seek to infuse religious values and practices into all spheres, especially law, politics, education and science. The patterns of religious authority and leadership that characterize fundamentalism have their roots in a Christian context but were globalized through intense intercultural contacts after the mid-nineteenth century. Fundamentalism is a thoroughly modern and global phenomenon because it presupposes the globalization of ideas and practices concerning religious leadership and organization, as well as universal changes in the relationship of religion to modern societies and states.

This book investigates the origins of fundamentalism, outlining its characteristics and the history of key fundamentalist movements around the world, considering examples from Christianity, Islam, Buddhism and Hinduism. The book argues that fundamentalism develops when modern lay religious leaders challenge the authority of secular states and traditional religious establishments. These new leaders and their followers seek to infuse religious values and practices into all spheres, especially law, politics, education and science. The patterns of religious authority and leadership that characterize fundamentalism have their roots in a Christian context but were globalized through intense intercultural contacts after the mid-nineteenth century. Fundamentalism is a thoroughly modern and global phenomenon because it presupposes the globalization of ideas and practices concerning religious leadership and organization, as well as universal changes in the relationship of religion to modern societies and states.

Why did people in North India from the 5th century BC choose to leave the world and join the sect of the Buddha? This is the first book to apply the insights of social psychology in order to understand the religious motivation of the people who constituted the early Buddhist community. It also addresses the more general and theoretically controversial question of how world religions come into being, by focusing on the conversion process of the individual believer.

Why did people in North India from the 5th century BC choose to leave the world and join the sect of the Buddha? This is the first book to apply the insights of social psychology in order to understand the religious motivation of the people who constituted the early Buddhist community. It also addresses the more general and theoretically controversial question of how world religions come into being, by focusing on the conversion process of the individual believer.

How can antisemitism persist in a social democracy that prides itself on justice and equality? In this book, Torkel Brekke provides a historical analysis and interpretation of how far-left anti-Zionism entered the political mainstream, using Norway as a case study. Drawing on antisemitic rhetoric and symbols shaped during the Cold War, the far left and the Palestine movement gradually influenced the core institutions of Norway's social democracy, especially the trade unions. While the 1990s brought hope for a peaceful resolution to the Israeli-Palestinian conflict, the darker global political climate after 2000 saw antisemitism reemerge in new, dangerous, and worldwide forms, even without support from the former Communist Bloc. By examining contested concepts and historical connections, Brekke's book offers a diagnosis of one of the defining political controversies of our time. It provides the conceptual tools that enable insights into current debates about antisemitism and Israel.

How can antisemitism persist in a social democracy that prides itself on justice and equality? In this book, Torkel Brekke provides a historical analysis and interpretation of how far-left anti-Zionism entered the political mainstream, using Norway as a case study. Drawing on antisemitic rhetoric and symbols shaped during the Cold War, the far left and the Palestine movement gradually influenced the core institutions of Norway's social democracy, especially the trade unions. While the 1990s brought hope for a peaceful resolution to the Israeli-Palestinian conflict, the darker global political climate after 2000 saw antisemitism reemerge in new, dangerous, and worldwide forms, even without support from the former Communist Bloc. By examining contested concepts and historical connections, Brekke's book offers a diagnosis of one of the defining political controversies of our time. It provides the conceptual tools that enable insights into current debates about antisemitism and Israel.

It is generally accepted in the West that Buddhism is a ‘peaceful’ religion. The Western public tends to assume that the doctrinal rejection of violence in Buddhism would make Buddhist pacifists, and often expects Buddhist societies or individual Asian Buddhists to conform to the modern Western standards of ‘peaceful’ behavior. This stereotype – which may well be termed ‘positive Orientalism,’ since it is based on assumption that an ‘Oriental’ religion would be more faithful to its original non-violent teachings than Western Christianity – has been periodically challenged by enthusiastic acquiescence by monastic Buddhism to the most brutal sorts of warfare. This volume demolishes this stereotype, and produces instead a coherent, nuanced account on the modern Buddhist attitudes towards violence and warfare, which take into consideration both doctrinal logic of Buddhism and the socio-political situation in Asian Buddhist societies. The chapters in this book offer a deeper analysis of ‘Buddhist militarism’ and Buddhist attitudes towards violence than previous volumes, grounded in an awareness of Buddhist doctrines and the recent history of nationalism, as well as the role Buddhism plays in constructions of national identity. The international team of contributors includes scholars from Thailand, Japan, and Korea.