By Mark Juergensmeyer, Margo Kitts, Michael Jerryson
ISBN-10: 0199759995
ISBN-13: 9780199759996
Violence has regularly performed an element within the non secular mind's eye, from symbols and myths to mythical battles, from massive wars to the theater of terrorism. The Oxford instruction manual of faith and Violence surveys intersections among faith and violence all through heritage and round the world.
The 40 unique essays during this quantity comprise overviews of significant non secular traditions, displaying how violence is justified in the literary and theological foundations of the culture, the way it is used symbolically and in ritual perform, and the way social acts of violence and battle were justified by way of non secular rules. The essays additionally learn styles and issues on the subject of non secular violence, similar to sacrifice and martyrdom, that are explored in cross-disciplinary or nearby analyses; and supply significant analytic methods, from literary to social medical reviews.
The individuals to this volume--innovative thinkers who're forging new instructions in concept and research regarding faith and violence--provide novel insights into this crucial box of experiences. by means of mapping out the total box of faith and violence, The Oxford instruction manual of faith and Violence will turn out an authoritative resource for college kids and students for years to come.
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Extra resources for The Oxford Handbook of Religion and Violence
Example text
The sacrificer’s (yajaman’s) desire for heaven is made to merge with the animal’s desire to reach heaven through this ritual. By becoming the sacrificial victim voluntarily the animal is seen to reach heaven directly without going through endless cysles of rebirth. Now what is the nature of the idea that is brought to mind while avoiding its naming in the ritual characterization of strangulation as “consent”? I suggest that what is at stake in the euphemistic sacred vocabulary is the question of death—not the death of the animal that is being ritually strangled but the sacrificer’s death that is being warded off.
34) Hindu Right has been vigorously opposed by proponents of secularism, who nevertheless avoid the issue of how communities within a national polity could learn to inherit a divided and contentious past (but see Amin 2002). As an illustration of this issue, let us discuss the possibilities of multiple and conflicting pasts with regard to the destruction of the Babri mosque in a prolonged dispute over sacred spaces that many see as emblematic of the politics of religious nationalism. Van der Veer (1994), in his analysis of Hindu nationalism, has argued that it is not Sarvarkar’s ideas per se but their deployment for bringing together Hindus across sectarian, regional, or caste divides that makes them politically relevant.
It seems that in order to get out of the cycle of violence, it is not the divine voice but the human voice, or one on a scale even lower than the human that will have to be recovered. The text of the Mahabharata goes in that direction, but Bharati of the Andha Yuga tried to capture the terrible violence done to women during the Partition riots of 1947 through Page 15 of 31 Violence and Nonviolence at the Heart of Hindu Ethics the analogical rendering of the epic, and this had no such consolation.
The Oxford Handbook of Religion and Violence by Mark Juergensmeyer, Margo Kitts, Michael Jerryson
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