Introduction: Religion, prejudice and conflict in the modern world

Patterns of Prejudice

Volumn 38, Issue 2, 2004, Pages 101-108

  Rock, Stella ^a,b  

^a UNIVERSITY OF SUSSEX   (United Kingdom)

^b Russian Orthodoxy ^*  (Russian Federation)

Author keywords

[No Author keywords available]

Indexed keywords

EID: 2642528063     PISSN: 0031322X     EISSN: None     Source Type: Journal    
DOI: 10.1080/00313220410001692312     Document Type: Review

References (33)

1. Philip Jenkins, 'The next Christianity', Atlantic Monthly, October 2002, 53-74 (54).
2. See, for example, Peter L. Berger, 'The desecularization of the world: a global overview', in Peter Berger (ed.), The Desecularization of the World: Resurgent Religion and World Politics (Washington, DC: Ethics and Public Policy Centre 1999), 1-18; George Moyser (ed.), Politics and Religion in the Modern World (London and New York: Routledge 1991).
3. See, for example, Peter L. Berger, 'The desecularization of the world: a global overview', in Peter Berger (ed.), The Desecularization of the World: Resurgent Religion and World Politics (Washington, DC: Ethics and Public Policy Centre 1999), 1-18; George Moyser (ed.), Politics and Religion in the Modern World (London and New York: Routledge 1991).
4. See 'Foreign terrorist organizations', 30 January 2003, available on the website of the Office of Counterterrorism, US Department of State, at www.state.gov/s/ct/rls/fs/2003/17067.htm (viewed 24 February 2004).
5. Appleby has observed that the majority of postcolonial civil wars have been driven by ethno-religious concerns: R. Scott Appleby, The Ambivalence of the Sacred: Religion, Violence, and Reconciliation, Carnegie Commission on Preventing Deadly Conflict Series (Lanham, MD, Boulder, CO, New York and Oxford: Rowman and Littlefield 2000), 58.
6. See, for example, Christopher Catherwood, Why the Nations Rage: Killing in the Name of God, 2nd edn (Lanham, MD and Oxford: Rowman and Littlefield 2002); Mark Juergensmeyer, Terror in the Mind of God: The Global Rise of Religious Violence, Comparative Studies in Religion and Society, vol. 13 (Berkeley, Los Angeles and London: University of California Press 2001).
7. See, for example, Christopher Catherwood, Why the Nations Rage: Killing in the Name of God, 2nd edn (Lanham, MD and Oxford: Rowman and Littlefield 2002); Mark Juergensmeyer, Terror in the Mind of God: The Global Rise of Religious Violence, Comparative Studies in Religion and Society, vol. 13 (Berkeley, Los Angeles and London: University of California Press 2001).
8. The seminal study is the University of Chicago's Fundamentalism Project, which published five volumes of case studies and essays between 1991 and 1995, with a sixth volume appearing in 2003 (see note 8); see also the recent textbook by Richard T. Antoun, Understanding Fundamentalism. Christian, Islamic and Jewish Movements (Walnut Creek, CA, Lanham, MD, New York and Oxford: AltaMira Press 2001).
9. See, for example, Adrian Hastings, The Construction of Nationhood: Ethnicity, Religion and Nationalism (Cambridge: Cambridge University Press 1997); Mark Juergensmeyer, The New Cold War? Religious Nationalism Confronts the Secular State, Comparative Studies in Religion and Society, vol. 5 (Berkeley, Los Angeles and Oxford: University of California Press 1993).
10. See, for example, Adrian Hastings, The Construction of Nationhood: Ethnicity, Religion and Nationalism (Cambridge: Cambridge University Press 1997); Mark Juergensmeyer, The New Cold War? Religious Nationalism Confronts the Secular State, Comparative Studies in Religion and Society, vol. 5 (Berkeley, Los Angeles and Oxford: University of California Press 1993).
11. A good summary of the problems raised by using the term 'fundamentalism' (other than to describe the early twentieth-century US Protestants who coined the term to indicate their commitment to the 'fundamentals' of faith) is Gabriel A. Almond, R. Scott Appleby and Emmanuel Sivan, Strong Religions: The Rise of Fundamentalisms around the World (Chicago and London: University of Chicago Press 2003), 14-17.
12. Martin E. Marty and R. Scott Appleby (eds), Fundamentalisms Comprehended (Chicago: University of Chicago Press 1995), 2.
13. 'Text: Tony Blair's statement', 7 October 2001, available on the Guardian Unlimited website at www.guardian.co.uk/waronterror/story/0,1361,564934,00.html (viewed 24 February 2004).
14. 'Full text: Bin Laden's "Letter to America" ', 24 November 2002, available on the Guardian Unlimited website at www.photius.com/ rogue_nations/guardian_021124.html (viewed 24 February 2004).
15. See, for example, Nahum 1:2, Exodus 34: 14 and 1 Kings 14:22.
16. Jean-François Lyotard, The Postmodern Condition: A Report on Knowledge, trans. from the French by Geoff Bennington and Brian Massumi (Minneapolis: University of Minnesota Press 1984).
17. Cited in Tatiana A. Chumachenko, Church and State in Soviet Russia: Russian Orthodoxy from World War II to the Krushchev Years, trans. from the Russian and ed. Edward E. Roslof (Armonk, NY and London: M. E. Sharpe 2002), 4.
18. See, for example, the epigraph to Grigory Lebedev's article 'Pravoslavnyi i natsionalizm i russkaya demokratiya' (Orthodox nationalism and Russian democracy), available on the website of Edinoe otechestvo (United Fatherland) at www.otechestvo.org.ua/statyi/stat_221202.html (viewed 16 February 2004).
19. Mark R. Cohen, 'Anti-Jewish violence and the place of Jews in Christendom and in Islam: a paradigm', in Anna Sapir Abulfina (ed.), Religious Violence between Christians and Jews: Medieval Roots, Modern Perspectives (Basingstoke and New York: Palgrave 2002).
20. A great deal has been written about the role of religion in the meltdown of the former Yugoslavia and commentators are divided on just how 'religious' a conflict it was. Certainly members of religious institutions were responsible for provoking and participating in acts of violence, and political forces were able to manipulate grassroots religious loyalties successfully.
21. Juergensmeyer (ed.), Terror in the Mind of God, xi.
22. Oliver McTernan, Violence in God's Name: Religion in an Age of Conflict (London: Darton, Longman and Todd 2003), 76.
23. Ibid., 29.
24. These issues are also addressed in Appleby, esp. 34-40, in which he explores the 'morally ambiguous' situation that South African churches found themselves in vis-à-vis acts of violent resistance.
25. See, for example, David R. Smock, Religious Perspectives on War: Christian, Muslim and Jewish Attitudes toward Force, rev. edn, Perspectives Series (Washington, DC: United States Institute of Peace Press 2002).
26. See Appleby, ch. 4 ('Militants for peace'), for a study of the relatively unsung Buddhist and Mennonite pacifist activists.
27. See, for example, Catherwood; Liz Fawcett, Religion, Ethnicity and Social Change (Basingstoke: Macmillan 2000).
28. Jenkins.
29. Juergensmeyer (ed.), The New Cold War?, 63.
30. Ibid., 21.
31. People for the American Way define the 'American way' that it seeks to defend as 'pluralism, individuality, freedom of thought, expression and religion, a sense of community, and tolerance and compassion for others'; see the organization's mission statement on its website, available at www.pfaw.org/pfaw/general/default.aspx?oid=2860 (viewed 24 February 2004).
32. '"I'm sorry": Falwell now says gays and feminists not at fault for attacks', ABC News report, 20 September 2001, available at http://abcnews.go.com/sections/GMA/GoodMorningAmerica/GMA010920Falwell_sorry. html (viewed 24 February 2004).
33. Jonathan Sacks, The Dignity of Difference: How to Avoid the Clash of Civilizations (London and New York: Continuum 2002), 5.