Following Dr. Vesselin Popovski’s discussion on armed conflict and the United Nations, one thing that struck me was his question: Does religion cause wars? Do we fight in the name of God? The present atrocities being committed in the Middle East by the Islamic State in Iraq and the Levant/Sham (ISIL/ISIS), also called Da’esh, are without doubt a ghastly violation of the most fundamental human rights. These Islamic extremists, purportedly acting in the name of religion, had been carrying out forced conversions, mass beheadings, abductions and torture against non-Muslims, including Christians, Yezidis, Kurds, Turkmens, and Shabaks in Iraq, Syria, Turkey, and Libya. The role of religion in conflict has long been debated within academic circles.
In the first case, the activities of terrorist organizations and individuals express their negative attitude to the existing system, political authority conducted its course, aimed at the forcible elimination, modification or weakening of social-political system, its institutions. Moreover, it touches conducted state (internal or external) policy or the achievement of other political terrorist purposes. These actions urge to demonstrate its importance and influence, a critical attitude to the state policy, its individual members, intimidation of representatives of the state and the forced direction of the change of its activities. The first type of domestic terrorism obtains the right to leave the country, its release like-minded people from prison and so on. In the second case, the purpose of domestic terrorism is the weakening of political opponents of a terrorist organization or those or other political movements to which the latter has to do with the
Debate often rages on about what constitutes “extremist” ideas and behaviors and how these ideas tend to spread. Despite this, ask anyone to give you an example or define the term, and they are quite likely to tell you something along the lines of “Islamic terrorist organizations”, immediately classifying an entire religion under the extremist umbrella, or “white supremacist groups” politicizing the issue and jumping past a critical point. What is this idea that people so quickly skip over, in favor of the cliché examples previously mentioned? -- The idea that one does not need to look far beyond their community, or magnify the issue to a global scale in order to find examples -- real, and potentially dangerous examples of extremist ideology
The 1960s’ consisted of the threats to cause nuclear warfare which would result in vital and detrimental effects, the horrors of Vietnam televised, the human rights movements of MLK Jr. and Stonewall, and the assassination of a president. These events point towards chaos and unrest. Within chaos and unrest, people could seek comfort through religion and the idea that these events served a purpose as a part of a plan that an otherworldly figure had devised. Religion would be a form of hope. Nonetheless, establishing religion in politics would provide an alibi to the people in power to as why disastrous circumstances were occurring under their reign as well as violating the first amendment.
Religion, and the morality associated to it, constitutes the core of many of William Gladstone’s speeches. Colonialism leads to violence, he explains, l.18: “Sometimes they may be not without bloodshed; sometimes they are not made without a threat of bloodshed.” This is a fact impossible to deny. But violence, in most human societies, needs justification. As Mr Gladstone’s explains, the British kingdom denies its culpability, its “fault” (L.19). The fault lies on “those people”, meaning the colonised population, ”who cannot perceive the wisdom of coming under our sceptre” (L.20), that is to say they will fight against their invaders.
A great example of a group like this is terrorist organizations because they typically have different notions of what societies should be working towards, as well as alternative means. Of course, terrorism embodies violence and reform typically in lieu of the then-current political dominance. ISIS, the Islamic State of Iraq and Syria, has a mission of putting in power an individual they deem a religious successor to Muhammad, an entity to unite Muslims worldwide. They seem to want simple change for unity and such, but they advocate for themselves in such a way, using social media and fear tactics to promote their violent acts, such as beheadings, etc. to show that there can only be one victor and that they have the means to perform a coup successfully.
The motifs in the novel The Picture Of Dorian Gray create a recurring idea to emphasize the immorality present throughout the novel. This is done through motifs of religion, pastiche and reflections. The reference to biblical and mythology literature add a more dramatic sense to the immorality in the novel. Religion acts as a descriptor to the phenomenon to provide a more realistic explanation that ties in with his gothic theme. It aids in emphasizing the morality in the novel as religions are typically the sources that influence morals in society.
The function of religion is a very important yet subtle theme in Dostoyevsky’s Crime and Punishment, and is presented through the novel’s characters and their various associations with religious allusions. The presence of religion in the novel offers a unique paradox; on one hand, the text circulates around a godless person who committed a reprehensible and sinful crime, while on the other hand the importance of religion and how each individual understands it is emphasized. Due to this, the idea of ‘Holy Sinners’ arises, in which there are characters that take part in appalling actions, but symbolize purity as well. The most prominent characters to demonstrate this paradoxical take on religion are Sonya, for her being praised for her purity but shunned for her occupation, and Raskolnikov, for committing a terrible crime but coming to terms with it in the end. First and foremost, a character that displays this paradoxical view of necessary wrongdoing is the saintly prostitute, Sonya Marmeladov.
Henzell-Thomas (2004) identified the major problems which were perpetuated by Islamophobia and one of them being “the misleading association of Islam with specific cultural identities and practices, especially Asian and African. Sajid (2005) further reiterates this by “Islamophobia is a new form of racism whereby Muslims, an ethno-religious group, not a race, are nevertheless, constructed as a race.” The media in western hemispheres have been responsible for the misunderstanding of the Islamic faith as it is constantly depicted as a religion that condones acts of violence, terror and political unrest. It encourages the thoughts of individuals that Western culture is superior to that of Islamic culture. The media also fails to differentiate between Islamic beliefs and Islamic extremists, who are two different things which also facilitates misconceptions about their beliefs. Eduardo Bonilla-Silva asserts that the bigger picture is