The Routledge Handbook of Religion and Security (Routledge Handbooks)
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This Handbook breaks new ground by addressing global security through the lens of religion and examining the role religion plays in both war and peace.
In recent years there has been a considerable upsurge of public concern about the role of religion in contemporary violence. However, other than historical materials, there has been a relative neglect of the subject of religion and security. The Routledge Handbook of Religion and Security fills this gap in the literature by providing an interdisciplinary, comprehensive volume that helps non-specialists and experts alike understand how religion is both part of the problem and part of the solution to security challenges. Featuring contributions from many of the key thinkers in the field, the Handbook is organized into thematic sections, reflective of three basic questions:
- What does religion think of security?;
- What does security think of religion?; and,
- What happens when the two are mixed in specific real-world cases of religious conflict?
This Handbook offers analyses of how nine different world religions have related to issues of war and peace, theologically and practically; overviews of how scholars and practitioners in nine different topical areas of security studies have (or have not) dealt with the relationship between religion and security; and five case studies of particular countries in which the religion--security nexus is vividly illustrated: Nigeria, India, Israel, the former Yugoslavia and Iraq.
This Handbook will be of great interest to students of religion, security studies, war and conflict studies and IR in general.
“The alliance of nationalism and religion is obvious enough, especially in Ireland and Poland. Which is primary? The answer is far from clear.” Like the myth of religious violence, the myth of secular nationalism plays a foundational role, in that it addresses a lingering unease at the very heart of the liberal vision: liberalism recommends itself as a neutral guarantor of peace and order, but can it also generate the civic virtue and social solidarity necessary to political community? (see
prosecution to members of the military, even for rape and murder (Pol-green 2011). There was hope in Kashmir that this signaled a new willingness on the part of the Indian government to recognize the grievances of the people. Punjab1 The insurgency which began in the 1970s in the Indian state of Punjab is almost wholly identified with a religious tradition, Sikhism, whose adherents, although divided into a number of branches, revere Guru Nanak (1469–1539) as their founder. Known as Sikhs
Sarajevo: 5/28, 15. ——(2011) “Suljagić je samo trebao prepisati of drugih” [Suljagić only Needed to Copy from Others], Sarajevo, 5/28, 12–13. The Economist (2011) “Bosnia’s Future: Divided and Unruled,” The Economist, April 14. Online at:
religion appear to be eclipsing its cohesive role. This phenomenon is particularly true about Islam. In recent years, law and order has deteriorated in a number of the Muslim-majority countries. Societies across the Middle East, Central and South Asia, and the Far East have been terribly disrupted by the violent acts of religious groups. The situation in the tribal belt bordering Afghanistan, for instance, has continuously caused tremendous damage to public order in the north-western region of
continued peace. This coalition is also necessary in changing the image of the Sikhs as anti-national. In contrast to the above view, there are other narratives that focus on the desire of the Sikhs for autonomy or independence. And there are also opposing viewpoints to the argument that the coalition between the Akali Dal and the BJP is a statesman-like inter-communal alliance to preserve the peace. According to these alternative voices, including from those few and dwindling number of Akalis