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Richard Rodriguez bravely addresses three controversial sub-topics under one topic full of debate. His essay, “Desert Religions” aired in 2002, highlights the shame and violence that has been associated to religion. The essayist discusses human sexuality under the interpretation of religion, the role war and terrorism play, and the masculine and feminine roles in religion. In his essay, Rodriguez believes that the diplomatic affairs we see on the evening news are merely being disguised as a religious war. The fight over oil or land when in reality it is the fight between whose side God is on, the attacks under the control of Al Qaeda when perhaps it’s the greed for power or world domination. According to Richard, these religious wars are allowing terrorism to become prevalent; often times within the same culture (147). Rodriguez makes a point of stating that there are tensions between the “brother religions”, religions that should be unified but instead are “united and divided by the masculine sense of faith”, still this same pattern is shown within the church (146). Rodriguez acknowledges the fact that the church is being divided each day due …show more content…
Seeing countless news reports about terrorist attacks or attempts throughout the years, I now believe terrorism under the name of religion is a simple gateway to having authority over someone or the greed of power, thinking it sounds justifiable if you claim “it is an order of God”. As stated in the article Terrorism in the Name of Religion, “Religious terrorist groups often become cheap and effective tools for specific states in the advancement of their foreign policy political agendas”; religious terrorism can often be interpreted is a way to assert a group into one’s beliefs however like Richard and the article mentions, it is an excuse to fulfill a political agenda or go against the government
Sullivan, Andrew. “This Is a Religious War.” The New York Times, The New York Times, 6 Oct. 2001,
Another important way, not entirely unrelated, of interpreting what transpired on 9/11 is to explain the attack of Islamic extremists on the United States of America as a manifestation of a “clash of civilizations.” At the center of this way of looking at these unprecedented events has been an article and book both authored by the noted Harvard professor of political science, Samuel P.
Guerra constantly experienced an internal turmoil within the Catholic Church. Of all things he was certain of, Mr. Guerra knew that he was crafted by his maker’s hands with love and not hatred. Accordingly, Mr. Guerra strove for that same equality he felt, but did not see preached within his religious community. With a bold determination, he left the Catholic Church knowing that he was not growing his spirituality, only his doubts. After being away from the church, Mr. Guerra realized that religion only created walls for his spiritual connection with the Lord. Relieved by his epiphany, Mr. Guerra slowly began stripping his unknown prejudices the Catholic Church encoded within him. With an open mind and honest intentions, Mr. Guerra was ready for his collegiate
Winter, T. (2011), America as a Jihad State: Middle Eastern Perceptions of Modern American Theopolitics. The Muslim World, pp. 101: 394–411.
Theorist Hector Avalos believes that religion is inherently violent, to support his claim he concludes that “most violence is due to scarce resources, real or perceived” (Avalos, 18). Avalos also brings to my attention that religions tend to create new scarce sources as they grow (Eller, Module 11.4.4). Furthermore, he realizes that religious conflict relies on scarce resources made from unproven logic (Avalos,18). In making his claim Avalos has convinced me of the position he holds when discussing the relationship between religion and violence.
The Jihad is probably one of the most misunderstood and feared terms in modern day America. Ever since the attacks on the World Trade Center in New York City on September 11th, 2001, the Muslim religious duty of Jihad has had only negative connotations. Of course, seeing two trademark buildings collapsed and mangled on the groundwith thousands dead all in the name of religion would have anyone jump to a negative conclusion. But what most people don’t understand is that the meaning of the term “Jihad” is one greatly left up to interpretation. Each sect of the Islamic religion has a different take on this religion duty and the expectation that go along with it. Therefore, the idea of Jihad that America has learned to fear might not be the true meaning, concept, and intention of the word at all.
Christianity has been in America since the Colonial Era (1600’s - 1700’s), and for over three centuries has dominated and deeply engrained itself into American Society . Islam, however, has only been introduced recently, and this has caused Islamic Believers (or Muslims) residing in America to be misinterpreted. After the September 11 bombings in 2001, there was a huge hatred for Muslims as they were interpreted as a religion that promotes destruction in the name of ‘Jihad’, or as it is often mistranslated as ‘Holy war’ . Although, the meaning of ‘Jihad’ is much wider than just ‘Holy war’, it is an internal struggle, within each Muslim, “…to be a good Muslim as well as advance the cause of Islam.” The Western understanding of ‘jihad’ however has been twisted to become related to terrorism. Whereas, Christians claim to promote the qualities of hard-work, honesty and moderation, and are therefore highly thought of in American Society, not only because of their supposed all encompassing teachings, but also because of their dominance as a religion in the Western World.
In its most literal form, the term “jihad” is an Arabic term meaning, as a noun, ‘struggle’ or, as a verb, ‘to exert effort’ toward a goal” (International Encyclopedia 1). However, in Mary Pat Fisher’s book Living Religions, the chapter on Islam discusses how the definition of the term jihad is “commonly mistranslated as ‘holy war’ (Fisher 148). While the media frequently portrays jihad consistent with the idea of “struggle,” the media almost always flips the definition on its head by suggesting that this struggle is a malicious struggle between two groups of peoples, each of whom believes that righteousness, and in many cases God, is on their side and evil is on the other side. Suggesting that jihad and violence are in connection with each other has been the case since pre-modern times. In fact, Fisher suggests that the primary associations of the word jihad are religious, specifically with reference to the Prophet Mohammad and to the religion of Islam, but also invoke a sense of violence or resistance against an opposing force.
Terrorism is used around the world to create fear and influence the public on political views (Siegel, 489). There are four views of terrorism including the psychological view, socialization view, ideological view, and the alienation view. A religious terrorist would most likely fit under the ideological view. In this view the terrorist feels the need to change a wrong opinion and believes that, because they are sacrificing themselves for something they believe so strongly in, it justifies the damage and harm done to innocent people (Siegel, 490). They use terror to create fear in anyone who opposes them and attract followers to their religion. In short, terrorism is widely used for political reasons but religion has been linked to the violence as well.
Peter Sís decided to create a picture of a desert the difficulties that the birds encountered throughout their journey. Its purpose wasn’t to represent an actual desert but the spiritual desert that they were going through. In religious, spiritual desert means going through difficult times where our faith is tested.
Religion can be viewed from many different perspectives. People throughout the world hold different religious values. One person’s religious value will not match the religious values of another person. Globalization as a whole has affected the way we view the different religions and our feelings towards them; it has moved towards a more symbolic representation of ideologies. Many have come to believe that the west is more superior to others. Martha Crenshaw argues that globalization is a key driver of terrorism because there is a comparison between countries having less access to means of production and others having more access. Furthermore, most religions go against each other’s beliefs and as for Islam; they have neglected the ideologies of the west. In order to understand how religious values are interconnected is through language games; we think in certain ways because of issues of power.
Today, when many in the West think of the Islamic religion, the immediate thought that follows is terrorism. There are several reasons for this, none the least the amount of media attention that circulates in the evening news. These show Muslims hijacking planes or trains, committing suicide bomb attacks, capturing yet another prisoner who dared question their authority, or pledging war against Israel or fellow Muslims who do not believe after they do. In Islam: The Straight Path, John Esposito attempts to address many common misconceptions that those looking from the outside have regarding this great world religion that counts more than one billion people as its followers.
Throughout Dune there is a clear emphasis on the power of religion in society. Frank Herbert explores just how prominent religion is when it comes to control again and again in this book with the idea of prophecy and messianic suggestion. The main character, Paul, is often looked upon as some sort of supernatural human being and is in turn glorified and protected. After having been crowned the messiah of multiple prophecies Paul becomes referred to as Muad’Dib, which means “mouse”. Herbert uses this name to exemplify Paul as resilient and admirable; however, the more he is picked apart, the more deceit and trickery is revealed. Paul is no more a messiah than he is an honest man.
Religious Fundamentalism is not a modern phenomenon, although, it has received a rise in the late twentieth century. It occurs differently in different parts of the world but arises in societies that are deeply troubled or going through a crisis (Heywood, 2012, p. 282). The rise in Religious Fundamentalism can be linked to the secularization thesis, which implies that victory of reason over religion follows modernization. Also, the moral protest of faiths such as Islam and Christianity can be linked to the rise of Religious Fundamentalism, as they protest the influence of corruption and pretence that infiltrate their beliefs from the spread of secularization (Heywood, 2012, p. 283). Religious Fundamentalists have followed a traditional political thought process, yet, have embraced a militant style of activity which often can turn violent (Heywood, 2012, p. 291).
Geertz defines religion as ‘(1) a system of symbols which acts to (2) establish powerful, pervasive, and long-lasting moods and motivations in men by (3) formulating conceptions of a general order of existence and (4) clothing these conceptions with such an aura of factuality that (5) the moods and motivations seem uniquely realistic.’ In this essay, I will focus on the Geertz’s idea, and Asad’s subsequent critique, of symbols. (Geertz, Clifford, and Michael Banton. "Religion as a cultural system." (1966).)