Ideological Violence Research Articles

Radikalisme dalam Bahan Ajar dan Analisa Wacana Kritis Perspektif Van Dijk Terhadap Materi PAI Tingkat SMA

: This article explore aboute radicalism, discourse of radicalism described on PAI textbooks in senior high school (SMA) became a quaint discourse amid the diversity of the Indonesian nation. Thus, sticking existence in 2014 and then, a national issue because indicated propagate the teachings legitimize the killing of another person under the pretext purify monotheism. With this method of writing kualititif non-interactive, because using this type of literature research study, the research discovered important findings. Namely, there are three discourses that is used as a campaign idea gospel radicalism, among others; validity to fight and lay the others, crimes verbal and literal as well as encouragement to keep people on the prophetic role of the clergy. In addition, to strengthen the idea of radicalism, wacanapun built with some of the linguistic elements, among others; thematic (text structure that leads to the violent ideology), schematic (preparation discourse radicalism narrated as a whole in one specific topic), semantics (loading prejudice to sentence / the subject matter that has implications for the meaning of understanding radical), syntax (structure indicates logic constituent used in narrating teaching materials, namely using deductive reasoning causality) while rhetorically authors assert his ideas through reasoning resistance, vis a vis, black-white, bad cop and good cop. Keywords; Radicalism, textbooks, discourse

Social representations of peace in terrorism talk: A United Kingdom talk-radio analysis.

This paper employs combined critical discourse analysis/ membership categorization analysis to examine social representations of peace that appear within two UK talk radio debates about terrorism. After an initial overview of how and where social representations of peace feature throughout the data, three extended sequences of talk are subject to detailed discursive analysis. Whilst a range of Muslim and non-Muslim callers participate in these debates, analysis identifies that it is only Muslim speakers who engage social representations of peace. Analysis of three differing elite Muslim speakers reveals that in these debates: (i) peace is positioned as central to Muslim identity but also as a common value that is accessible to non-Muslims and Muslims alike; (ii) upholding and maintaining peace and challenging violent ideologies is constructed as an ongoing moral duty for Muslim communities; (iii) upholding peace as core to Islam does not mandate an absolute rejection of all violence in all contexts. These findings are discussed in the context of mainstream UK terrorism discourse where Muslim category membership and adherence to Islam is routinely linked to concerns regarding the presumed threat of extremist terror attacks in the UK.

Gendered Ideologies of Violence, Authority, and Racial Difference in New York State Penitentiaries, 1796–1844

Gendered Ideologies of Violence, Authority, and Racial Difference in New York State Penitentiaries, 1796–1844

Ideological rationality and violence: An exploratory study of ISIL’s cyber profile

This exploratory study examines the narrative space of the Islamic State in Iraq and the Levant (ISIL). Specifically, we developed a methodology to gather, archive, and analyze ISIL’s online presence in social media. Our sample was drawn from transient websites (N = 8308) collected between August 2015 and October 2015. From this pool, we coded a random sample of 100 English-only articles for violent, pragmatic, and ideological themes. Exploratory factor analyses revealed two constructs: violence and ideological rationality. Our findings offer insight into the messaging and organizational dynamics of ISIL. We conclude with implications and future directions.

Remembering the Slave Rebellion of Coro: Historical Memory and Politics in Venezuela

Abstract This article analyzes the construction and circulation of historical memories of the Coro slave rebellion in Venezuela between 1795 and 2014. We show how historical interpreters have inscribed divergent representations of this rebellion in documents, landscapes, historiographies, monuments, and music. In a political climate defined by ethnoracial and political tensions, colonial elites saw in the rebellion the republican ideology and racial violence of the Haitian Revolution. Fearing the persistence of social divisions and political resentment, nineteenth-century republican leaders all but effaced the rebellion from the nation’s historical memory. This episode was finally recovered by historians at the beginning of the twentieth century, and since the 1950s teachers, guerrilla members, and social activists have linked the rebellion to political discourses of ethnoracial struggle, cultural syncretism, bodily suffering, and social exclusion. Recently, communal organizations in the region have begun to connect it to contemporary anti-imperialist and socialist projects. We argue that historical memories have mobilized political identities at different times and imagined regional genealogies of struggle against imperialism and political oppression.

Berlioz, Love, and Béatrice et Bénédict

Berlioz's final opera, Béatrice et Bénédict (1860–62) has generally been considered a light-hearted work, revelling in the simple joys of love. Yet his final development of the theme of love, which had preoccupied him at least since the Symphonie fantastique (1830), makes this opéra comique more serious than it might appear to be. Drawing on theories of the human subject by Badiou, Žižek, and Lacan, as well as on the resources of Schenkerian theory, this article invites a new attention on the ideological violence done both by conventional models of love (in this case, on the main characters in the opera) and by the language of tonality. Evaluation of the musical means by which Berlioz psychoanalyzes the characters of a masochist, Héro, and a hysteric, Béatrice, ultimately reveals a surprisingly provocative work of vivid psychological drama.

La traduction et le fascisme : quelques réflexions à partir des théories de Croce et Gentile

Abstract This paper focuses on the vitality of the translation market in fascist Italy, despite the censorship affecting primarily Gramsci as a translator and theorist of translation, and, starting from the 1920 polemic between the idealist philosophers Croce and Gentile, it studies the theories emerging between the two world wars. The anti-fascist Croce denies the possibility of translating in the name of an aristocratic and romantic idea of art, and thus pushes critics in his camp, such as Debenedetti, to resort to different paths. Although Gentile claims to embody the fascist intellectual, his view on art is in contradiction with his view on power: subjective deconstruction and state authoritarianism, interpretive freedom and ideological violence coexist to the point where his reflections on translation get absurdly close to Benjamin’s.

Toward an Anthropology of War Propaganda

Prior to the Rwandan genocide, the study of war propaganda had all but disappeared as a significant topic of interest for lawyers and social scientists. However, since the trials of war propagandists by international criminal tribunals, the study has been reignited. The reason is due to the manner in which legal actors discussed the effects of war propaganda and pronounced its criminality. They claimed that war propaganda constitutes incitement not only because it attempts to foment dangerously violent ideologies, but also because it actually causes mass violence. In defining war propaganda in this way, tribunals have shifted the crime of incitement from being inchoate to causal. This new precedent has led ethnographers to investigate the manner in which war propaganda has related to mass violence and to challenge the tribunal's purported causal link. Additionally, it has led legal researchers to generate novel theories about war propaganda that are conducive to the new precedent but would still benefit from the frameworks and methodologies of anthropology.

Extremism's false trail

Violent ideologies don't ensnare young people for the “obvious” reasons, says Kamaldeep Bhui

Att äta digitala djur

Eating Digital Animals: Games, Violence and Ideology
 The article aims to study game violence from an ”awry” perspective – that is, it examines how games deal with violence against animals as inherent in the processes of producing and consuming meat. Rockstar’s notorious Manhunt (2003) is utilized as an initial example of the representation of such violence in games. I argue that the focus on gruesome imagery serves an ideological function by masking the real material violence of the game industry. I also explore the ways in which games make visible systemic, yet less palpable forms of ideological violence. My main area of inquiry concerns the ways in which three contemporary open-world games represent the relation between eating meat and the industrial killing of animals. This article combines three basic conceptual perspectives: Slavoj Žižek’s distinction between subjective and objective violence; Melanie Joy’s conceptualization of cultural carnism as a cognitive scheme; and Ian Bogost’s procedural-rhetorical approach to videogames as models of material processes. These are employed in order to analyze three games, featuring varied approac hes to the representation of meat as food: Rockstar’s Grand Theft Auto: San Andreas (2004), which includes a discursive critique of factory farming without implementing this critique as a gameplay mechanic; Lionhead’s Fable II (2008), which implements ethical and political incentives for vegetarianism in the core mechanics of the game, yet allows for varied approaches in role-playing; and Maxis’ The Sims 3 (2009), which seems to include such incentives yet undermines them by dislodging food from its material origin in its model of the game world.

Towards a Queer Island Disidentification of Taiwan

Political traumas and ethnic antagonisms in Taiwan emphasize the need for a reconsideration of the intervulnerable relation between island imaginaries and mainland ideological violence. Premiered at Metropolitan Hall in Taipei City on 28 October 2011, Golden Bough Theatre's musical Pirates and Formosa presents images of pirates of different races and genders surviving on the island, theatricalizing an islandscape that challenges the official, Kuomintang-advanced, historical grand narrative that has relied upon Confucian gender norms and the exclusion of women as subjects of nation-building processes. Combining local queer debates and camp discussions with island theories, this project sees the performance as a queer, de-hegemonic, and postcolonial discourse, which fashions a queer island disidentification that undoes the truth-claims of nationalist identitarianism and queers the Chinese-centrist identity as the ‘descendants of dragon’ that the Kuomintang has promoted for the past sixty years.

The Relationship Between Hate Groups and Far-Right Ideological Violence

This study examines whether the presence of hate groups increases the likelihood of serious ideologically motivated violence committed by far-rightists. While hate crime research has generally focused on a single state or made comparisons across several states, we seek to examine this relationship within the context of U.S. counties. A smaller unit of analysis allows for the simultaneous consideration of several social processes operating at the community level, which might also influence ideologically motivated offending by far-right extremists. We test the relationship using data from the Extremist Crime Database (ECDB) for the dependent measure, the Southern Poverty Law Center (SPLC) for the hate groups measure, and various other sources for additional variables. We find that the existence of a hate group in a county is significantly related to the occurrence of far-right ideologically motivated violence.

Interactions with a Violent Past: Reading Post-Conflict Landscapes in Cambodia, Laos, and Vietnam

The Second and Third Indochina Wars are the subject of important ongoing scholarship, but there has been little research on the lasting impact of wartime violence on local societies and populations, in Vietnam as well as in Laos and Cambodia. Today's Lao, Vietnamese and Cambodian landscapes bear the imprint of competing violent ideologies and their perilous material manifestations. From battlefields and massively bombed terrain to reeducation camps and resettled villages, the past lingers on in the physical environment. The nine essays in this volume discuss post-conflict landscapes as contested spaces imbued with memory-work conveying differing interpretations of the recent past, expressed through material (even, monumental) objects, ritual performances, and oral narratives (or silences). While Cambodian, Lao and Vietnamese landscapes are filled with tenacious traces of a violent past, creating an unsolicited and malevolent sense of place among their inhabitants, they can in turn be transformed by actions of resilient and resourceful local communities.

Narrative and ideologies of violence against women: The Legend of the Black Lagoon

The complete eradication of violence against women remains a challenge for 21st-century societies. In Spain 606 women were killed by their partners or ex-partners in the period 2003–2011 inclusive. Figures like these make this phenomenon a very serious social problem which requires intervention at a plurality of levels. The language used in narratives about these issues is very important. It can be an additional factor that contributes to the transmission of sexism and the perpetuation of indirect sexist ideologies that naturalize violence against women. This article presents a critical stylistics analysis of one such narrative from a feminist point of view. It is a text displayed at a Visitors’ Centre in Spain to show local culture to children and the tourists who visit the area. Applying a combined methodology based on feminism, stylistics and critical discourse analysis, the analysis carried out shows how the text conveys an underlying sexist ideology that normalizes violence against women and adopts a victim-blaming stance. The article concludes by stressing the need to raise awareness of the consequences of indirect sexism and naturalized ideologies covert in discourse, particularly in the field of writing for children and in the public domain in general.

Book Review: Britain and Ireland: Civilians and Modern War: Armed Conflict and the Ideology of Violence

Book Review: Britain and Ireland: Civilians and Modern War: Armed Conflict and the Ideology of Violence

Cultural inheritance or cultural diffusion of religious violence? A quantitative case study of the Radical Reformation

Religion throughout the historical record is consistently associated with large-scale cooperative activities. These cooperative activities sometimes involve coordinated acts of violence, particularly against religious out-groups. Using phylogenetic and social network analyses, we investigated whether religious violence is inherited from parent congregations or is acquired from contemporaneous purveyors of violent ideologies. We examined these questions among sixteenth-century Anabaptists, who constitute a prominent historical system with both violent and pacifist congregations. We found that ideology advocating violence was typically inherited from parent congregations, while the majority of other theological traits spread among contemporaneous groups. Violent ideology may be learned independently from most other characteristics of an overall belief system, and/or it may be determined more by congregationally inherited economic and political factors than by theology.

My African Journey: Psychology, Photography, and Social Advocacy

At home and abroad we face the seemingly intractable problem of fundamentalist ideology, racism, and tribal violence tearing apart the human fabric. Here I propose that paying attention to innate psychological processes can make a difference. I work with individuals and communities suffering the posttraumatic consequences of war and violence in crisis areas of eastern Congo, northern Uganda, South Sudan, and western Kenya. I have observed that unresolved posttraumatic issues lead to intergenerational transmission of trauma, which, in turn, feeds future cycles of war, violence, and discrimination. In the spirit of prevention, it is essential that the international community prioritize attention to the psychological perspectives involved in human rights issues. Here I develop elements of a holistic systems approach to dealing with large-scale posttraumatic crises afflicting communities and the culture at large. I pay special attention to cultural interfaces and what C. G. Jung called the cultural dimension of the psyche. In fieldwork I blend digital photography and psychotherapeutic approaches to transcend personal and cultural layers of reference and rekindle the struggle of giving birth to one's future. In a Cameras without Borders workshop a survivor of sexual violence in the eastern Congo said, “The camera is pregnant.” Such metaphors function to shatter limitations of the traumatized mind. Dissociation is the hallmark of psychological trauma as well as of the fundamentalist condition. I view developing a capacity for curiosity and mutuality not only as central to the treatment of trauma but also as an antidote to the ills and sclerosis of a fundamentalist mindset, which is the source of much human suffering. Curiosity inspires action, and mutuality invites caring about social justice and peace.

PHENOMENOLOGY OF HAPPINESS AND ETHICS: FROM ARISTOTLE TO DUNS SCOTUS AND E. LÉVINAS / LAIMĖS IR ETIKOS FENOMENOLOGIJA: NUO ARISTOTELIO IKI DUNSO ŠKOTO IR E. LÉVINO

In this paper I focus on the most problematic aspects of Aristotelian notion of happiness and ethics. Aristotelian ethics and the Greek wisdom on the whole strove for being, completeness and totality. Such thinking and its total attempt to achieve being, especialy rational being, that often became ideological violence, nowadays is receiving more and more incredulity and criticism. The schoolman of the 13th century Duns Scotus already stated such notions of happiness and ethics that required otherness with its radical transcendence. Also the phenomenologist of the 20th century Emmanuel Lévinas criticizes the Western view of humanity. The total(itarian) consciousness and any systematization in Lévinas’ alternative thinking are ruptured by the ideas of infinity and the other that enable to think otherwise, and outside of being. Santrauka Šiame straipsnyje, atsispiriant nuo Aristotelio laimės sąvokos, siekiama kritiškai apmąstyti klasikinę graikiškąją etikos sampratą. Aristotelio etika, o ir graikiškojoje ontologijoje įsišaknijusi (iš)mintis visada siekė apimti, išbaigti ir imanentiškai suvokti būties visumą. Toks vyraujančia tradicija tapęs mąstymas, pagrįstas conatus essendi ir dažnai neišvengiantis tapti ideologine prievarta, šiandien sulaukia vis daugiau nepasitikėjimo ir kritikos. Ir ne tik šiandien. Jau XIII a. scholastas Dunsas Škotas mąstė apie minėtos laimės ir etikos sampratos alternatyvą, kuri reikalauja kitybės idėjos, nurodančios į tai, kas absoliučiai transcenduoja mąstantįjį subjektą. Taip pat ir XX a. fenomenologas Emmanuelis Lévinas savo kritiką nukreipia į vakarietiškąją ontocentrinę pasaulėvoką ir iš jos išplaukiančią žmogiškumo sampratą. Totalią, sisteminančią ir neišvengiamai totalitarinę sąmonę Lévino alternatyviojoje fenomenologijoje „praplėšia“ begalybės ir kitybės idėjos, padedančios mąstyti kitaip ir anapus buvimo.

Hustlers, home-wreckers and homoeroticism: Nollywood's Beautiful Faces

This article examines the ways that Nollywood films are involved in the moral policing of the postcolonial subject both by challenging the state's moral failings and by enacting its ideological violence. I argue that although it is necessary to acknowledge how Nigerian video-films reflect the struggles, anxieties and instability of ordinary Nigerians, it is also crucial to examine the ways that they deflect various concerns about everyday life on to certain bodies. Through a close reading of Kabat Esosa Egbon's film Beautiful Faces (2004), a film about female campus cults, I demonstrate that while the film grapples with issues of violence and corruption on university campuses, it does so by channeling fears about students' educational opportunities into anxiety about women's sexual transgressions. In this way, I suggest that Beautiful Faces is typical of many Nollywood films that simultaneously challenge corrupt and wizened government institutions while also reproducing their normative and violent hetero-patriarchal position.

Islam as Rebellion and Conformity: How Young British Pakistani Muslims in the UK Negotiate Space for and against Radical Ideologies

The public performance of various and sometimes conflicting identities constitutes a recognisable part of the late adolescent and early adult period. Often such identities are transitional and interchangeable. For young Muslims in Britain, however, the performance of a recognisable ‘Muslim’ identity through religious practices and affiliations to named Muslim groups has frequently been read as the adoption of an oppositional identity in reaction to the increased stigmatisation and racialisation of the Muslim population. Exploring a range of spaces in which these Muslim identities are learned and adapted by young adults, this paper seeks to understand how Islam can be used as a vehicle through which to practise both rebellion and conformity. By interrogating the nuances in decision-making related to conformity and the management of deviant identities, it further attempts to understand the importance of the local context in the place of violent extremism and radical ideologies and their relation to ‘seditious spaces’.