The Role of Religion in Violence and Peacebuilding
IReligious Studies and Arabic, University of South Africa. [email protected] Thinking further about the relationship between religion and violence, Kizito only in contexts of political conflict and violence, but also peace and reconciliation. Ghanaian Scholars and men and women of the Church have advocated the churches' participation in the political direction of the country.3 According to Kudaje and There has existed a complementary developmental relationship between the .. Commission took into account reported incidents of violent clashes between. to is: Do modern-day Ghanaian politicians exercise their political authority based on their of war, conflict, violence, fear, destruction and human suffering, but also the . “religion”, “politics” and “peace”, the interrelationship between the three.
Journal of Conflict Resolution 51 6: University of Queensland Press. Toft, Monica Duffy, Security Studies 15 1: Toft, Monica Duffy Getting Religion?: Resurgent religion and global politics. More Frequent, Longer, and Bloodier? Journal of Peace Research 41 4: Making Sense of Religion in Political Life.Nigerian Religious and Ethnic Conflicts
Annual Review of Political Science 8: The mixed record of foreign fighters in domestic insurgencies. Was the Northern Ireland Conflict Religious? Journal of Contemporary Religion 20 1: Empirical evidence from Sub-Saharan Africa.
Religion, conflict and violence
Terrorism and Political Violence, 23 5: Radical, religious, and violent: Spirits and the Cross: Religiously Based Violent Movements in Uganda. Small Wars and Insurgencies 14 2: Islam and Democracy After the Arab Spring.
Gartzke, Erik, and Kristian Skrede Gleditsch Ties that bind and differences that divide. Religion and security in international relations theories. How values shape human progress. Jihad in Saudi Arabia. Violence and Pan-Islamism since Islam and the Globalization of Jihad. Hurd, Elizabeth Shakman The politics of secularism in International Relations. Terror in the Mind of God: University of California Press.
Norris, Pippa, and Ronald Inglehart Explaining the Political Ambivalence of Religion. Relatively few Muslims consider Islamic parties to be worse than other political parties. In many countries, favorable assessments of Islamic political parties track with support for religious leaders having an influence on politics. In 15 of the other countries surveyed, similar double-digit gaps emerge over the question of Islamic parties, with those who support a role for religious leaders in politics consistently more favorable toward Islamic political parties.
Views on the role of religion in politics may not be the only factor affecting attitudes toward Islamic parties.
Religion, conflict and violence - Research School on Peace and Conflict
Local political circumstances may also influence opinions on this question. Both Tunisia and Egypt, for example, experienced major political upheavals inwith Islamic parties emerging as the dominant political blocs.
In most countries, Muslims are much more worried about Islamic extremists than Christian extremists. Substantial proportions in some countries, including countries surveyed in the Middle East and North Africa, express concern about both Muslim and Christian extremist groups. In nearly every country surveyed in these regions, at least half of Muslims say they are very concerned or somewhat concerned about extremist groups. In the Middle East-North Africa region, on balance, Muslims are more concerned about Islamic than Christian extremist groups, but more than one-in-five in most countries surveyed in the region are worried about both Islamic and Christian groups.
At least half in nine of the 16 countries surveyed in sub-Saharan Africa also say they are concerned about religious extremism.
And in most countries, Islamic extremism rather than Christian extremism is the principal worry. In most of the countries surveyed in the region, worries about Islamic extremists are more common than are concerns about Christian extremists, although one-in-five in Kyrgyzstan are concerned about extremists of both faiths. Suicide Bombing In most of the 21 countries where the question was asked few Muslims endorse suicide bombing and other forms of violence against civilian targets as a means of defending Islam against its enemies.
But in a few countries, substantial minorities believe suicide bombing can be often justified or sometimes justified. Muslims in some countries surveyed in South Asia and the Middle East-North Africa region are more likely than Muslims elsewhere to consider suicide bombing justified.
Turning our attention to women, Molly Manyonganise focuses on the often excluded voices and experiences of women, not only in contexts of political conflict and violence, but also peace and reconciliation. Using the case study of a platform called Churches in Manicaland CiMin Zimbabwe, she observes that women suffer significantly due to political conflict and violence, but the role they are afforded in building peace and transforming the conflict is minimal.
Her study of the CiM platform, building on extant literature and interviews, revealed that CiM did not make a deliberate effort to involve women to address issues affecting women. CiM's activities have, in other words, been gender-blind.
In their article, Mariam B. Khan and Fatima Seedat study ways in which pious Muslim wives on the east coast of South Africa, in order to ensure peaceful homes and out of a sense of religious duty, negotiate domestic conflicts of married life, in part by being sexually available and pleasing to their husbands regardless of personal desire.
As such it intends to be a qualitative case study of the intersections of gender, religion and sexual and reproductive health and rights of Muslim wives. They argue that although these women's negotiations in the home expand ideas of peace-making, their sexual choices raise ethical concerns on mutual consent, as well as questions around cultural violence.
The article thus investigates the interplay of choice and obligation in the negotiation of the pietistic aspiration of peace and tranquillity in the home. This article brings to the foreground security in the home as an example of micro conflicts, which is often overshadowed by macro conflict such as security on the battle front. Lastly, Francis Benyah focuses on how religious ideologies and foundations can contribute to violence against albinos in Ghana.