An Analysis Of Mark Juergensmeyer 's ' Of The Mind Of God '

The basic argument that Juergensmeyer makes is that religious terrorism differs from other kinds of terrorism, and does religion plays the justification role in introducing terrorism to the ‘evils’ of the world. At first glance, the wealth of information, and sources that are presented, such as the one-on-one interview with Mike Bray and Rev. Paul Hill. Throughout the book he makes different points differentiating between political terrorism and religious terrorism. For instance,

In this text titled GOD by Simon Blackburn, the protagonist agues of beliefs and other things. I am going to argue that there does not exist a super or godlike being who is all good, all knowing, all powerful. (40 words)

Religious terrorism is regularly portrayed as demonstrations of unreasonable, silly and indiscriminate violence, along these lines offering few, if any what really spur religious terrorism measures. This presumption about religious terrorism comes from different nations, groups and individual’s. Unbalanced regard for prophetically catastrophic terrorism, and an absence of qualification between religious terrorism and its mainstream partner. This article, in this manner, expects to do four things: characterize and separate religiously inspired terrorism, confidence, and activism along the lines of faith and violence. Furthermore, prescribe a scope of religion, confidence, and terrorism systems in view of these perceptions.

This paper will discuss religious terrorism in particular. Religious terrorism can be defined as “the terrorism [is] carried out based on motivations and goals that have a predominantly religious character or influences.” (“Religious Terrorism”) An example of this will be the 9/11 attacks. It was “a series of four coordinated terrorist attack launched by the Islamic terrorist group al-Qaeda upon the United States in New York City and the Washington, D.C. metropolitan area.”(“September 11 attacks”) This attack had led to a serious causality, “almost 3000 people dies in the attacks.” (“September 11 attacks”) Osama Bin Laden, the leader of al-Qaeda, declared a “holy war against the United States” (“September 11 attacks”) In his “letter to America”, he stated the motives as follows: In opposition to western support for attacking Muslims in Somalia; supporting the Indian oppression against Muslims in Kashmir; the Jewish aggression against Muslims in Lebanon; the presence of U.S. troops in Saudi Arabia; U.S support of Israel and the sanction against Iraq. (“September 11 attacks”) The disastrous attack leads to a serious attention of re-constructing the old version of counter terrorism strategy, which had failed to protect the citizens against terrorism. However, ‘terrorism is far to complex for one solution to be effective in dealing with all the possible threats.” (Lygutas 146) Therefore, some of the measures have difficulties in balancing the rights of

According to Morgenstern (n.d.) in a publication about the history of suicide terror attacks are reviewed. The article sites facts from early terrorist attacks in 1983 as well as of detailed attacks in recent years. The author provides insight to the recruitment and training methods used by terror groups based on case studies and classified information from Israeli police. Their findings conclude that religion

In the recent past terrorism has been the greatest challenge to many countries in the world. To be precise religious terrorism has taken its route. Such heinous acts are spearheaded through violent motives. This motive renders the whole nation into a somber mood. It is as a result of tragedies caused by heinous acts of terror. For instance, the USA was subjected to such a mourning scenario. It was that moment when the shooting in Unitarian Universalists Church was under way. It was flabbergasting because American citizens least expected it at that time. Such heinous acts experienced by the United States left families deprived and children orphaned. It was a big blow to the nation’s security.

Societies will always have problems that cause some sort of reaction from individuals who believe that their social stability is being endangered. There have been a number of moral panics which have captivated society in terror and more often than not, owing to unfamiliarity. This essay will discuss the perception of a moral panic and will look at the case of the September 11th Terrorist attack against the United States of America, which triggered a colossal conflict of morality within modern day society. This essay will also analyse terrorism as a perceived deviance, the role of the moral entrepreneur and folk devil, in order to develop a level of understanding to the causes of this particular moral panic and its effects on society.

One can scarcely turn on the television, or the radio, or open up a web browser without the mention of Islamic terrorism or unrest around the world. Though the United States and the rest of the world may not be engaged in a protracted religious war, for radical Muslim fundamentalist they are. Bernard Lewis brings to light possible reasons for the issues facing the world dealing with Islamic terrorism. The Crisis of Islam: Holy War and Unholy Terror explains these issues in historical context as well as how some of the actions professed in the name of Islam and claim to

In Armstrong’s essay, it is stated that “the explosion of terrorism (which is often given a religious justification)

Terrorism centred on religious motives and aims adopt features that engender them to be more susceptible to committing severe acts of violence when compared with secular terrorist actors. Unlike secular groups, religious terrorist’ quests to attain the divine is often not bound by a region or state, they often seek global dominance and wish for their violent acts to coerce political goings transnationally and achieve mass violence on an international scale(?). Justification through contorted interpretations of scripture enable them to dismiss laws and universal norms that restrict them from committing gross violations of human rights that sometime bound secular actors. Often, they can attain the divine through acts such as suicide, glorifying despicable acts and labelling it as divine or holy. Reducing their perceived injustice to a war where it is good vs. evil enables them to dehumanise their broad interpretation of legitimate targets, often employing derogatory language to reduce the innocence of their victims mentally. Religious terrorists are also guilty of placing the consequences of their actions in gods hands. To demonstrate these different structures, this essay will contrast the secular group, AFLKJ, and Aum Shinrikyo – a terrorist group dominated by religious dogma(?) in an effort to portray that religious terrorist groups are inherently more violent.

There has also been long time assumption among professionals and average citizens that terrorists are ‘mentally ill’ individuals. However, there is yet again no evidence that supports that theory. As a matter of fact, there is countless examples in history that counters that said theory of being ‘mentally ill’ and this article provides those examples; as well as, providing the avenue in which an individual can and has been radicalized. Moreover, this article articulates and lays out a method in which could be used to counter the radicalization

Many countries around the world are affected by terrorist organizations and continue to terrify audiences far and wide. When examining the word terrorist, it is used as a noun to identify someone who is acting in pursuit of political aims. The person committing the crimes will not call themselves terrorists, for the name terrorist is given by the witnesses and victims – more often public agents, the media – who label the acts of violence as terrorism. Terrorists justify their actions through specular causes, religious causes, and sometimes both. Violence is the key factor that leads us to labeling someone as a terrorist, however the violence is seen as a problem being solved and/or eliminated from society as an act they believe glorifies their beliefs. Through the extended essay, there will not be a sense of justification toward the acts of terrorists, however, an investigation arguing that learned behavior is connected to terroristic violence.

Walter Laqueur’s book, “The New Terrorism: Fanaticism and the Arms of Mass Destruction”, is empowering readers with the entire spectrum of terrorism. The reasons behind terrorism are not easy to understand, but Laqueur goes into great detail to try and bring the reader to an understanding of what the terrorist is thinking in order to justify the means to the end.

In Uys’ (1980) film, The God’s Must Be Crazy, a tribal community of South African Bushmen who live independently away from any contact with the outside world. When a Coke bottle is dropped from a plane, this “beautiful” and “useful” thing becomes a tool that is adopted into a variety of uses by the family (Uys, 1980). When the family begins to fight over the bottle, Xi, decides that although the bottle has been given to them by the gods, this now “evil thing” must be thrown off the edge of the world (Uys, 1980). The film then captures Xi’s experiences and interactions with other people and modern society as he sought to accomplish his task.

The history of terrorism can be traced back as far as the French revolution. Some of these acts of terrorism only seem as distant reminders of our past, but at the same time, are not a far cry from today’s brutal acts; and although these acts seem distant, it doesn’t also mean they are no longer in the thoughts of individuals in today’s time.