Terror in the Mind of God, Fourth Edition

Juergensmeyer, Mark

doi:10.1525/9780520965164

Cited by 37 publications

(53 citation statements)

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“…The state, in contrast, holds an absolute monopoly over power and retains the sovereign right and capability to exercise violence at any point in time or space (Schmitt, ). Thus, as Juergensmeyer () observes in the immediate moments following a terrorist bombing, while terrorism can claim a microcosm of control over space through extreme violence (i.e. the radius of an explosion and its aftermath), that transitional control inextricably reverts back to the equilibrium of state ownership.…”

Section: Reframing Terrorismmentioning

confidence: 99%

“…Any media that terrorist organisations do publish is generally proscribed by the state, and its distribution is closely monitored and controlled. One might thus consider, for example, the constant cycle of creation and suspension of Islamic State twitter accounts (in the technological domain) as broadly analogous to the cycle of spatial control Juergensmeyer () describes occurring during and immediately after a terrorist bombing.…”

Section: Reframing Terrorismmentioning

confidence: 99%

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Violence, Power and Meaning: The Moral Logic of Terrorism

Johnston

Bose

2020

Global Policy

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Dominant orthodoxies within the study of terrorism have developed and promoted a strategic understanding of terrorism which has, in effect, reinforced the very conflict it seeks to explain. In response, this article develops the challenge of critical terrorism studies to propose a new strategic approach to terrorism. It posits that, while unable to achieve a Clausewitzian victory over the state per se, terrorism is able to politically paralyse the state's overwhelming power by shifting the moral horizons of that state's constituency. We explore two mutually reinforcing mechanisms by which terrorism achieves this objective and explore a number of strategic policy implications of each. This new approach is needed as current approaches misrepresent the challenge the global community currently faces, creating a self-perpetuating loop of conflict and grievance which promises no end to terrorist violence. Policy Implications• Rather than escalating measures with terrorist violence, states are ultimately best placed responding within legal and humanitarian frameworks.• The state's resources and institutions are better directed towards understanding and mediating what fundamentally drives hostility aimed towards the state, rather than at containing its violent, yet transitional, expression.• In order to escape a 'hurting stalemate' with a terrorist actor, the state must recognise the terrorist as legitimate, and integrate them into mainstream political spheres.

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Section: Reframing Terrorismmentioning

confidence: 99%

Section: Reframing Terrorismmentioning

confidence: 99%

Violence, Power and Meaning: The Moral Logic of Terrorism

Johnston

Bose

2020

Global Policy

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“…Of course, not all apocalyptic visionaries have been quietist. Some have taken it upon themselves to "force the end," and bring about utopia on earth (Cohn 1970;Juergensmeyer 2003). Such activism brings problems of its own.…”

Section: Hope or Despair?mentioning

confidence: 99%

Not One World but Two. The Future in Jewish Apocalyptic Literature

Collins

2019

Religions

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The Jewish apocalyptic literature that first appears in the Hellenistic period and continues into the Common Era developed a radically novel view of the future. As formulated in the apocalypse of 4 Ezra about the end of the first century CE, the Most High created not one world but two. This world must be utterly destroyed and replaced by a new creation. This view of the future is inherited in the New Testament, most strikingly in the Book of Revelation. It would have enormous but ambivalent implications for western history. On the one hand, it threatened to undermine the importance of working for a better life in this world. On the other hand, it offered hope to those who would otherwise have no hope at all.

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“…This often occurs in tandem with apocalyptic beliefs that hold that the final confrontation between good and evil, and that the end of the world is just around the corner. Religious groups often resort to violence when they believe they are in the midst of a cosmic war between good and evil in which they are expected to establish order by destroying disorder (Juergensmeyer, 2001). Indeed, it is not uncommon for apocalyptic groups to embrace the belief that destruction can hasten the arrival of a new divine age.…”

Section: Radicalization and Violencementioning

confidence: 99%

“…For good or for ill, religious beliefs and practices have had and continue to affect the day-to-day lives of people around the world. Religion affects the strategies adopted by social movements (Davis and Robinson, 2012), it impacts immigration patterns (Kurien, 2014), it informs policy debates (Martin, 1996;Smith, 1996), it plays a central role in reconciliation efforts (Toft et al, 2011), and, unfortunately, it inspires some to commit unspeakable acts of horror (Juergensmeyer, 2001;Stern, 2003). And since religion shows no sign of abating (Berger, 1996;Micklethwait and Wooldridge, 2009;Stark, 1999;Toft et al, 2011), it seems incumbent that those capable of studying the effects of social networks on religion (and vice versa) should do so.…”

Section: Network and Religion: Looking Forwardmentioning

confidence: 99%

Networks and Religion

Everton

2018

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That social networks play a central role in religious life is well accepted by most social scientists. We are reasonably confident, for instance, that they are crucial for the recruitment and retention of members, the diffusion of religious ideas and practices, motivating individuals to volunteer and become politically active, the health and well-being of people of faith, and conflict, radicalization, and (sometimes) violence. However, in conference presentations, journal articles, and books social network analysts have shown little interest in exploring the interplay of networks and religion. In this paper, I review, and in some cases expand upon, what social scientists of religion have learned about networks and religion. I conclude with a call for social network analysts to focus the analytical tools of social network analysis on a phenomenon that has and continues to exert considerable influence in today's world.

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Terror in the Mind of God, Fourth Edition

Cited by 37 publications

References 0 publications

Violence, Power and Meaning: The Moral Logic of Terrorism

Violence, Power and Meaning: The Moral Logic of Terrorism

Not One World but Two. The Future in Jewish Apocalyptic Literature

Networks and Religion

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