Religion In Conflict Research Articles

Changing Warscapes, Changing Islamists? Religion, Organization, Strategic Context and New Approaches to Armed Islamist Insurgencies

This framing essay to the Special Issue on Islamists in Warscapes argues for the value of engaging with the concept of warscapes, developed primarily by anthropologists of violence in Africa, for theorizing about armed Islamist groups in protracted conflict situations. The warscapes concept better captures the nature of many of the ongoing conflicts in the Middle East, Africa, and beyond by focusing on its protracted but intermittent nature, temporal and spatial variability, international and transnational dimensions, and production of wartime orders. Within this framework, this article and Special Issue focus on armed Islamist groups, asking whether and why they perform differently than non-Islamist groups and how they evolve through embeddedness in warscapes. The article reviews literature on protracted conflict and warscapes, armed Islamist groups and jihadists, and the study of religion in conflict. It concludes by arguing that the warscapes literature can significantly add to our understanding of armed Islamist groups, and that focusing on armed Islamist groups can enrich the study of warscapes.

The role of religion in conflict and peace-making

ABSTRACT This article seeks to describe the role of religion in society both in terms of cohesion, where it can provide a spiritual and moral ‘glue’ for a particular society and in terms of its ‘prophetic’ aspect, where it can challenge the state or society and the direction it, or some elements in it, may be taking. It will then consider how religion can go wrong and fuel conflict between ethnic groups within nations or between nations. Examples will be given from the Middle Ages, early modern Europe and contemporary nationalisms in Asia and Europe. Religion can also, the article argues, be a powerful force for making and maintaining peace between groups and nations. This can arise directly from religious conviction or it can be the result of patient dialogue between representatives of religious traditions about how each tradition encourages, or even requires, them to work for peace whether locally, nationally or internationally. Particular attention will be given to the ‘Abrahamic’ faiths because of their global reach and because they are a factor in conflict, as well as in peace-making, in so many parts of the world. There will also be discussion of the accountability of religious traditions in the context of inter-religious dialogue, in the media and in the public square, regarding their role in promoting fundamental freedoms, good stewardship of the natural world, bringing conflict to an end and promoting peace and collaboration among diverse ethnic, religious and socio-economic groups.

Religion, Armed Conflict and the Quest for "Secular" - Mapping Martyrdom in Kashmir

Religion is bivalent. It can be argued that religion is an instrument of peace and equivocally the role of religion in conflicts can be voiced as well. Religion can be a motivation to perpetuate violence; it can also be a background to conflict or it can be the means and end for parties involved in the conflict. Armed conflict has been a key feature of contemporary world politics, and its relation with religion would be interesting to probe into. Kashmir has been a festering political problem with little global attention. Intangible political positions have led to shame and humiliation. Kashmir has to resort to ‘scapegoating’ in the form of a ‘body of a militant’ as a sacrifice. The failure of the secular world to deliver on its secular promises in the form of the right to self-determination is increasingly turning the local populace to transcendental means to achieve the secular. This paper will try to contextualize the quest for “secular” while examining the construction of Muslim identity, the institution of martyrdom, and its societal basis in Kashmir.

Science and Religion in Conflict, Part 2: Barbour’s Four Models Revisited

Science and Religion in Conflict, Part 2: Barbour’s Four Models Revisited

Science and Religion in Conflict, Part 1: Preliminaries

Science and Religion in Conflict, Part 1: Preliminaries

How to Think about the Climate Crisis: A Philosophical Guide to Saner Ways of Living, by Graham Parkes

<i>How to Think about the Climate Crisis: A Philosophical Guide to Saner Ways of Living</i>, by Graham Parkes

Race, ethnicity and religion in conflict across Asia

Race, ethnicity and religion in conflict across Asia

Women Negotiating Public Sphere in Conflict-Ridden Kashmir: A Case of Sacred-Sites

This article examines the intersectionality of patriarchy, religion, and conflict by evaluating the nature of space offered by shrines to women in Kashmir. Besides fostering spirituality, the shrines of Sufi mystics serve as an essential public sphere in Kashmir. Due to the protracted armed conflict and limited spatial availability, shrines have emerged as the predominant sites for political mobilization, socialization, and religious pedology. Therefore, an assessment of gender politics at shrines by employing a public sphere framework allows a re-conceptualization of the idea of women’s engagement in politics and issues of agency. It further illuminates the nuanced role of religion in conflict and its gender ramifications.

THE TERRITORIES OF THINKING AND FEELING: RETHINKING RELIGION, SCIENCE, AND REASON WITH ALISTER McGRATH

AbstractAs Alister McGrath has argued across a lifetime of work, we need to approach the binaries that have been handed down to us—personal/academic, emotional/intellectual, secular/religious—with a healthy skepticism toward the integrity of their boundaries, attending instead to the contact zones between them. This article connects McGrath's body of work to what I call “cogency theory,” an approach that rejects the thinking/feeling binary itself. It begins with a survey of how McGrath understands rationality—not only as multiple, but as defined, in meaningful ways, by feeling. This is illustrated by reexamining McGrath's controversy with Richard Dawkins, analyzing their debate in terms of how the argument itself comes to feel. This new paradigm allows us to supersede petty antagonisms built into contemporary culture—like the presumed science–religion conflict—and refocus on overarching concerns like the climate crisis. The article concludes with a question about the extent to which beliefs and “worldviews” define how we—either as groups or individuals—can make or unmake ecological disaster.

KONSEP WAHDATUL ADYAN IBNU ‘ARABI DALAM PENYELESAIAN KONFLIK AGAMA

Religion conflict does not only happen because of exclusivism, but also intolerant between religion adherents. However, in the other hand, reconciliation efforts to avoid it have been carried out. One way to resolve this conflict is looking at the consept of Wahdatul Adyan by Ibnu Arabi. This paper aims to explain Ibnu Arabi thoughts for the purposes of resolving inter religion conflict.

Waging Peace amid Raging War

AbstractThe unfortunate complicity of religion in conflict and war is well documented. Less well documented, however, are the times and ways religion contributes to making peace. This article adds to the latter body of literature by addressing the link between peacemaking and interreligious dialogue. To that end, it identifies key principles in Islam and Christianity that direct peacemaking efforts. It then compares these principles, identifies key lessons, and suggests directions for future exploration of the potential for interreligious dialogue specifically for peacemaking efforts. It argues that the exploration of interreligious dialogue for peacemaking is becoming more critical as the nature of conflict becomes more intrastate and value differences increasingly drive violence.

Secularity and Science: What Scientists around the World Really Think about Religion

Secularity and Science: What Scientists around the World Really Think about Religion

Science and Faith: Student Questions Explored

SCIENCE AND FAITH: Student Questions Explored by Hannah Eagleson, ed. Peabody, MA: Hendrickson Publishers, 2019. 116 pages. Paperback; $14.95. ISBN: 9781683072362. *Despite the many introductory books on science and religion that have been published in recent years, Science &amp; Faith: Student Questions Explored is a worthwhile addition to the library of educators and clergy who help young adults think more critically about the relationship between science and their faith. The book's utility comes from its modesty. Rather than trying to give all possible ways for resolving perceived science and religion conflicts, it is designed to start conversations in a small group setting. Each chapter raises a brief topic (some chapters are only three pages) and then presents discussion questions that were chosen by leaders of InterVarsity's Emerging Scholars network. The 116-page book comprises sixteen chapters, with the first half dealing with general questions that promote good conversations about science and faith, the next three describing possible positions on origins, and the last five dealing with questions raised by the history and philosophy of science. *One reason the book works is that it does not have a detached academic style. The authors of the chapters are people of faith, who model the important insight that trust in Jesus does not require intellectual certainty about the complicated questions at the interface of science and Christianity. Some essays speak movingly about how faith carried them through the inevitable struggles of a scientific education. The book handles controversies about creation and evolution irenically, listing options for Christians to locate themselves along the continuum. For groups in which one may not know the faith background of participants, Science &amp; Faith should be uncontroversial. *The modest ambitions of the book lead to weaknesses, which leaders should know in case they want to supplement it with other material. While the book helps to get students talking, some arguments require a certain level of information before one makes an informed decision. The brief chapters on the evolution controversy have students identify their own position, but these chapters give no indications of the evidence that scholars use to support their positions. Perhaps these chapters would be most helpful for those who have already taken college science courses. *The book does not take a consistent view on whether Christians should trust the consensus of scientific experts. The philosopher Jim Stump argues, rightly in my view, that "if you accept a view that is contrary to the vast majority of experts, there is a higher burden of proof for you." A few chapters later, the historian James Ungureanu endorses the view (of James K. A. Smith) that science is not a neutral describer of the way things are, but a contending worldview. This means Christians should expect tensions and conflicts between their faith and science since scientific conclusions have been influenced by scientific naturalism. Ironically, Royce Francis argues that we should promote scientific literacy among believers by having them learn science while also saying that science is "socially constructed" rather than producing objective knowledge. Some students might walk away from these chapters confused or more dismissive of science; this is not the intended purpose of the book. Having a seasoned moderator (ideally someone with a scientific background) leading students through the book would thus be important. *One last weakness is that the book places a strong emphasis on reading scripture devotionally, as one might expect given its evangelical focus. However, it does not give guidance on how to read the Bible in a more sophisticated manner with respect to either scientific or theological matters. In my experience, one of the biggest obstacles to a constructive conversation about science and faith are unrealistic expectations about scientific content in the Bible. If one reads the Bible out of context, one can read all sorts of modern scientific theories into the Bible. At least one chapter (it devoted three to the history of science) on principles of biblical interpretation would have been appropriate. *Having noted these weaknesses, I plan to use parts of the book in the future. It does a good job capturing the questions students have when first thinking about the relationship of science and Christianity. *Reviewed by Josh Reeves, Director of the Samford Center for Science and Religion, Samford University, Birmingham, AL 35229

Religious Communication of Sunni-Shi'i in Resolving Internal Religion Conflict in North Sumatra

The purpose of this study was to find and study about model religious communication and Sunni-Syi'i Conflict in Social Media in Making Harmonist Relationships in North Sumatera. This research will start from the interpretive paradigm. In this paradigm view, human beings are "impossible not to communicate". The result shows that Since the beginning of their respective existence, religious communication between Sunni-Shi'is in North Sumatra has always experienced ups and downs in accordance with the existing context in the region. Following the fatwa from the Center, all Islamic organizations in North Sumatra, both NU, Muhammadiyah and Al Washliyah as the oldest Islamic organizations, as well as more recent Islamic organizations such as An Nas, which are Sunnah, agree to state that Shi'ism is a religious understanding who are perverted / deviant. However, based on existing political trends, after the Reformation, slowly the views of Sunni Islamic Organizations began to shift. This shift in view also follows the fatwa of the leadership of the mass organizations at the central level, along with the constellation of religious relations in the Islamic world, even though the shift is taking place gradually. The more moderate NU argues that the non-ghulat Syi groups are not heretical, even though grassroots congregations still view all Shi'i ideas as deviant / deviant, because information does not spread quickly and evenly.

Islamic Moderation as A Resolution of Different Conflicts of Religion

Some tragedies and humanitarian conflicts that are both heartbreaking and worrying have been taking place in different parts of Indonesia. The cause of the conflict can be political factors, economic disparity, cultural disparity, ethnic and religious sentiments. Thus, it becomes very urgent for groups that are easily exposed to the conflict to understand Islamic moderation as a conflict resolution of differences in religious beliefs. This research is library research with qualitative research methods and descriptive approaches. Analysis of the data on the subject uses an inductive approach with data sourced from books, journals, newspapers, and scientific papers that are related to the object being studied. The results showed that the current national problems such as economic inequality, cultural disparity, ethnic and religious sentiments as well as the threat of conflict could only be resolved through cooperation with the principle of mutual understanding among religious communities. Thus through moderation of Islamic plurality, diversity, or diversity that has become a necessity can be utilized as universal energy to break down the problems of the Indonesian nation today.

Nature of Evidence in Religion and Natural Science

ABSTRACT Regardless of the model for identifying the relationship between science and religion–conflict, independence, dialogue, integration–insufficient attention has been given to the way evidence is processed in each field. Whereas religious claims are based on experiential evidence, scientific claims are based on experimental evidence. Recognizing this difference, the independence or two-language model along with the ethical alliance model would be the most fitting basis for future religion–science interaction.

Religion and Peace—Anatomy of a Love–Hate Relationship

Human history is filled with numerous examples—both past and present—that make religion and violence appear to be best friends. Ever since the events surrounding 9/11, religiously inspired violence has been considered one of the most pressing issues of our times (cf. Juergensmeyer 2017; Kimball 2008). While the conflictive dimensions of religion are still indisputably at the forefront of public and political attention, religion’s significant resources for peace and reconciliation gain increasing attention as well. This contribution will provide an analysis of the love–hate relationship between religion and peace in three consecutive steps. The first part focuses on the role(s) of religion in conflict. Frazer and Owen’s six different ways of thinking about religion provide a model for better understanding religion’s conflictive sides (Frazer and Owen 2018; cf. Frazer and Friedli 2015). In a second step, this article discusses religion’s potent, yet often neglected constructive resources for sustainable peace. While taking into account the vast diversity of religious actors, certain content-based and formal characteristics emerge that help to shed light on the otherwise vague “religious factor” in peacebuilding. Finally, an example taken from post-genocide Rwanda will serve to illustrate the discussions in parts I and II.

Dissonance and Polyphasia as Strategies for Resolving the Potential Conflict Between Science and Religion Among South Africans

A majority of South Africans agrees that when science and religion conflict, religion is always right. Is this an indication the public is anti-science or does the question wording hide a more complex relationship? We examined the relationship between science and religion in South Africa using quantitative data from the World Values Survey and qualitative data from face-to-face interviews. As research on the potential conflict between science and religion is predominantly focused on Western countries, the present study focuses on Africa and compares results with those of two Western countries. Findings show that almost 76% South Africans agree that religion is always right and religious belief, social trust and education were significant predictors of this perception. Comparing findings with data from Zimbabwe, the United States and Germany, we found that while the influence of religiosity is significant across countries, comparatively, trust seems to be more of an African issue. The qualitative interviews, however, provided an elaboration of the relationship between science and religion in South Africa, indicating that choosing either science or religion is not always an outright rejection of the other. The relationships were classified as those informed by cognitive dissonance, often expressed in hierarchical associations, and those influenced by cognitive polyphasia, a complementary and transformative coexistence.

Perceptions of the relationships between science and religion held by upper-secondary school students in Church of England schools

We report on a large-scale survey of 1,772 upper-secondary school students in 16 Church of England schools to discover their perceptions of how science and religion relate. We found that students who attend Church schools are pedagogically, socially and cognitively confined to the view that science and religion conflict. The findings are discussed alongside interview studies with students which sought to discover the extent to which they have the epistemic insight they need to access a range of views about the relationships between science and religion.

An Assessment of Religion, Peace and Conflict in the Post 1991 of Ethiopia

Religious violence has become increasingly relevant in political and academic discourses. Because of the revival of religions, the contemporary world cannot be understood without accounting for the role of religion and religious organizations in peace and conflict, including the case of Ethiopia. The purpose of this article is to examine the role of religion in peace and conflict in the post 1991 of Ethiopia. Methodologically, the paper employed qualitative research approach by relying on secondary sources of data. The findings of the research revealed that Ethiopia has many positive assets that have to be exploited fully and critically including the role of the Inter-Religious Council. The religious policies of the present Ethiopian government are remarkably different from any of the previous ones with regard to the measure of religious freedom they provide. Paradoxically, one may wonder why is it at this time, where religious freedom and equality of religion are guaranteed, we are witnessing increased tensions and violent religious conflicts in contemporary Ethiopia. Inter-religious relations in Ethiopia have been peaceful and tolerant for long period. However, the rise of inter-religious conflicts in recent decades is taking place. Generally, in contemporary Ethiopia religion is used both as an instrument for producing conflict in certain circumstances and as a powerful resource for peace and transformation of conflict in the society. On the whole, identifying the role of religion in conflict is a very complex task to accomplish, as there are multiple variables to be well-thought-out.