Download PDF by Mark Juergensmeyer, Margo Kitts, Michael Jerryson: The Oxford Handbook of Religion and Violence

By Mark Juergensmeyer, Margo Kitts, Michael Jerryson

ISBN-10: 0199759995

ISBN-13: 9780199759996

Violence has continually performed a component within the non secular mind's eye, from symbols and myths to mythical battles, from large wars to the theater of terrorism. The Oxford instruction manual of faith and Violence surveys intersections among faith and violence all through historical past and round the world.

The 40 unique essays during this quantity contain overviews of significant spiritual traditions, exhibiting how violence is justified in the literary and theological foundations of the culture, the way it is used symbolically and in ritual perform, and the way social acts of violence and struggle were justified by way of non secular rules. The essays additionally research styles and topics in terms of spiritual violence, reminiscent of sacrifice and martyrdom, that are explored in cross-disciplinary or local analyses; and supply significant analytic techniques, from literary to social clinical stories.

The participants to this volume--innovative thinkers who're forging new instructions in thought and research with regards to faith and violence--provide novel insights into this significant box of reports. through mapping out the entire box of faith and violence, The Oxford instruction manual of faith and Violence will end up an authoritative resource for college kids and students for years to come.

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Example text

Instead of thinking of sacrifice as primarily an act of communication between humans and gods with the animal offering as the object that mediates the two, as dominant theories of sacrifice in anthropology are inclined to do (Hubert and Mauss 1964),5 I point to a different cultural logic in which the eating and killing of animals in sacrifice are integrally linked with the violent preconditions of our life. From this perspective, sacrifice provides a dramatic expression of the ambivalence that surrounds the topic of violence and nonviolence—one might regard ritual violence as enacting puzzles about the costs we pay in order to live.

Was the pleasure of the act centered on the killing or on the eating? Further, I suggest that this reflection on the everydayness of ethical acts brings into view the more profound issue of whether our motives are transparent to us—a point that has relevance to how we might understand what is a violent act. Let us suppose for a moment that our theoretical stakes are not centered on what we can learn about the Hindu notions of violence and nonviolence but how such notions might provide an archive for reflecting on contemporary dilemmas.

It is understandable (p. 19) that the Jains (and Buddhists) with whom the Brahmins debate about whether violence committed in sacrifice is violence at all accused the Brahmins of ritual trickery. It is also a fact that for the Brahmin sacrificer as well the interpreters from the hermeneutic school of Mimamsa, there is no respite from the reality that all violence mimes the ultimate violence of death. As Wendy Doniger summarizes this melancholy sense, the texts are saying that “human beings are, like all other animals, fit to be sacrificed to the gods, they are, as it were, the livestock of the gods” (Doniger 2009: 152).

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The Oxford Handbook of Religion and Violence by Mark Juergensmeyer, Margo Kitts, Michael Jerryson


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