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Domestic terrorism essay introduction
Domestic terrorism catergories
Domestic terrorism essay introduction
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The attack on the Tokyo subway system in 1995, by a cult, was the first time in recent history, that a domestic terrorism entity had been able to use a weapons of mass destruction (WMD) with any means of accuracy. It was also the first time a modern country had dealt chemical or biological weaponry since World War II (WWII). It is worth mentioning that cult followings were nothing new in the world. But in imperialistic Japan, ideology such as this, had never before been seen. However, the attack in Japan, by Aum Shinrikyo proved the lengths a small, organized group of domestic dissenters can achieve with the proper motivation.
The Aum Shinrikyo was a religious group started in rural Japan by a poor, blind, ambitious farmer named Shoko Asahara. (Jones 2008). He began his adult
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life as a practitioner of holistic medicine. He and his followers started a yoga group in 1984 that drew its roots from Buddhism, and Hinduism, which was initially focused on psychic powers and influencing the Japanese youth. Attempting to practice New Age medicine in a country so deeply rooted in imperialism, proved to be an arduous task, but Asahara prevailed. Its roles consisted of members of all strata and classes including doctors, lawyers, and scientists, along with the less educated members of Japanese society. Growing to over ten thousand members in the first decade, the Aum Shinrikyo group quickly expanded its territory, including sects in the United States and Europe. The group quickly gained popularity, and through the use of tax free status in these countries, the group was able to amass a great deal of wealth, eventually leading down a path of drugs, fraud and organized crime. It didn’t take long until Asahara became frustrated with the Japanese Society not recognizing his abilities, and he began to grow his cult into something far more vicious than most of his followers intended. After losing a close election, Asahara began preaching on nuclear apocalyptic war, between the US and Japan. This is when the group took a real turn to the dark side. The years that followed were filled with increasing government surveillance and media attacks on Aum Shinrikyo, which led Asahara to convince his followers to begin killing for what he called enlightenment. Japan’s strict orderly society allowed for the police to conduct most of its investigations by the use of civilian tips. Which had managed to permit Japan to have one of the lowest crime rates of any modernized countries. Its police force began to investigate different intelligence received from the public after the Aum Shinrikyo members had become enamored with hi-tech weapons such as ray guns and lasers. Asahara began hearing dissention in his ranks and decided he wanted to develop a nuclear weapon to ensure his apocalyptic sermons would prove true. He focused the efforts of his scientists toward non-conventional weapon development. He then created a doctrine stating that only the members of the cult would survive the coming war with the United States. Asahara was at war with the local government and began to use abduction and manipulation to test the loyalty of him members through the use of his newly developed doctrine. This was cause for the police to begin look into claims of neighbors of funny smells coming from the Aum Shinrikyo compound and houses of various members. Several police investigations had proven no significant threat existed with the cult. Which seemed to have no real backlash since the people and most of the media adhered to the same ideology. Having little faith in the local police investigations, Asahara began to have his scientists dabble in nuclear weaponry. Finding this endeavor to be a bit troublesome, his scientist quickly convinced him to change to biological warfare. In 1993, the cult had unsuccessfully developed a weapon containing Anthrax but, by choosing the wrong strain and their initial attack produced zero casualties. After this failure, Asahara turned to chemicals instead. By 1994 his followers had developed Sarin using a recipe developed by Nazi Germany during WWII. In 1994 after being involved in a lawsuit, in which they had been accused of obtaining land illegally, Asahara had the perfect opportunity to test his newly acquired chemical weapon.
He ordered his cohorts to attack the village in which the judges of the case lived, producing over 150 casualties. After this attack, the local police launched another investigation, but again were unable to tie anything to the cult due to most of the evidence being circumstantial. Having never dealt with domestic terrorism, the Japanese police force attributed the sickness to WWII munitions found locally around the village. In the coming years police continued to compile intelligence on the Aum Shinrikyo group. With the police conducting more and more investigations into the cult activity, Asahara began to plan his ultimate attack. During an earlier investigation, the police were able to obtain information about chemicals being stored at the house of one of the less educated members. This proved to be reason for alarm for Asahara. In early 1995, he had gotten word that the police were planning a raid on the Aum Shinrikyo compound. This is when he began to plot his largest attack, the Sarin subway attack of
1995. On March 20, 1995 five of his followers boarded separate trains. At 8:00 AM they punctured plastic bags containing Sarin, and fled as gas filled the subway tunnels. An attack such as this was an oddity in Japan and having no precedence, it took the authorities several hours to conclude it was an act of terrorism. This attack produced 12 civilian deaths and 3,796 illnesses. This was the first time a small domestic group used such a weapon in modern times. The people of Japan had seen no such terror since WWII. It had never been thought, that such a small group of seemingly innocent people, could have been so brutal to civilians. Without having ever seen such devastation, the Japanese government had no response plan to cover an attack of this nature. This caused the countries across the world to take head of small disgruntled groups. Seemingly overnight watch groups began to pop up with the sole mission as to keep an eye on these so-called, cults. However, after the attack in the Japan subway in 1995, never again will a blind cleric be able to lead a group of like-minded followers without government intervention. At the conclusion of a lengthy trial, Asahara was sentenced to death in 2004.
During the late 1950’s the space race began. This was a race to see who could achieve the most space firsts, between the USA and Russia. Sonny, O’Dell, Sherman, Roy Lee and Quentin live in Coalwood, West Virginia.The space race inspired these boys, who decide to call themselves the Rocket Boys, to make their own rockets. The BCMA (Big Creek Missile Agency) was born when Sonny called a meeting with his friends in his room and discussed how he wanted to build rockets. With the help from the a man at the town’s machine shop, Mr.Bykovski, the BCMA built its first rocket, called Auk I. The rocket was named after an extinct bird that was unable to fly. Auk I was equipped with a wooden bullet shaped nose cone, an aluminum tubing body, fins, and a soldered washer at the bottom. The boys mixed together black powder and postage stamp glue to act as fuel for their rocket. The rocket flew up 6ft, and then fell back down. The rocket boys later found out that the reason their rocket stopped flying was because the solder melted. The BCMA was happy with the result from the rocket, because it was their first ever rocket to fly.
Analysis: Shinto: The Way Home’s organization is quite useful because it moves in chronological order and it leads the reader in a way that allows for understanding the most unrelatable Ideas of Shintoism. The book uses many Japanese terms and names that may lead confusion for the audience as they have to learn the vocabulary to understand many of the statement Kasulis uses. Kasulis also lack an argument through most of this work and he seems to focus on supplying information as accurately as possible. The author discusses a variety information pertaining to Shintoism making it useful
On June 23, 1985, a bomb was planted on Air India Flight 182 that exploded and killed the 329 passengers and crew while airborne (Commission of Inquiry into the Investigation of the Bombing of Air India Flight 182: Final report, 2010). A second bomb at Tokyo’s Narita Airport killed two baggage handlers that were unloading luggage from a Canadian Pacific Airlines flight, the baggage was also prepared to be on the Air India flight. Sikh terrorists were responsible for planting the two bombs. In total 331 people were killed (CIIBAIF 182, 2010).
The origins of Shinto and Judaism are rich in history, yet it is the steadfast strength of their belief systems that are most fascinating. While the beliefs of most religions will evolve with time, the core beliefs of these two religions seem impervious to the cultural and generational changes in modern times. In fact, their belief systems seem to be the very foundations of which their cultures were originally built upon In exploring the completely diverse beliefs of Shinto and Judaism, an appreciation for the longevity of each is undeniable.
Image and Text.” Japanese Journal of Religious Studies 33.2 (2006): 297-317. Jstor. 12 Oct 2011.
Throughout History, there have been many different groups or events that are still widely known today. Groups of people such as the Indians or Vikings are popular groups which are referenced constantly in today’s society. However, none of these groups is more known or referenced than the Japanese Samurai. Originating in 646 AD, these Japanese warriors developed from a loose organization of farmers to the dominant social class in Feudal Japan. Along with their dominant military and political standing, the samurai brought with them a unique code or moral belief that became the core of Samurai culture. Because of this, the Samurai and their principles still affect modern day Japanese society with social customs today deriving directly and indirectly from the beliefs of the Samurai.
Japan has been a home for Shinto and Buddhist religions for centuries. The Christian missionaries during the 16th, 19th and 20th centuries worked hard to evangelize the Japanese nation but could not get desired success. There efforts in past failed partly due to sanctions imposed by the local rulers. The Jesuits missionaries traveled with Spanish and Portuguese traders to many areas of America and Asia-Pacific and established their churches and religious missions. They were funded, sponsored and trained by their respective governments in order to spread Christianity. At several places they preached the Christian faith by force but the aboriginal population did not accept it wholeheartedly. Initially the Jesuits targeted the elite class of the country and a large number was converted. The rulers also forced their subject to embrace the same faith. About 300,000 Japanese were converted in the first phase. Later on, Christianity was prohibited as the rulers started seeing them as a threat to their authority. Following a change of regime, the ban was lifted and missionaries were again allowed to enter Japan. Like many Native American tribes, the Japanese also resisted the new religion. As a result, presently Christians form only 1% of the total population in Japan. This paper is focused on how the Christian religion was introduced in Japan, the evolution of evangelism, establishment of churches, the restrictions and hurdles faced by the missionaries and priest of the new religion and the response of Japanese nation towards an alien faith. All these queries are answered in detail given as follows.
While viewing the drawings, paintings, and descriptions the victimes of the A-bomb created, Berger starts forming his opinion on the tragedy. He eventually concludes that Japan was a victim of terrorism. However, unlike most terrorists who are from small countries, Japan's attacker was the most powerful nation in the world. America, the country that symbolizes peace and freedom, led the massacre on thousands of Japanese.
“In the days following the subway gas attack on March 20, 1995, as suspicion fell on the Aum, most people outside of Japan learned for the first time of this rathe...
Fourteenth century Japan was a time of peace for many people. Buddhism had just become a major part of Japanese culture due to the Shogun Yoshimitsu. He became ruler in 1367 at the sapling age of ten (Waley 21). Yoshimitsu needed to distinguish himself from his ancestors and he did this by being devoted to Buddhism, specifically the Zen Sect (21). “Zen Buddhism and the life and teaching of Shinran are popularly identified as typical Japanese Buddhism.” (Takeda 27) However Buddhism, in Japan, is different and unique from Buddhism in other countries because it is considered the “funeral religion” (27). This is mainly influenced by ancient Japanese beliefs of the onryo.
Although Christian missionaries were welcomed in the 1540s by the Japanese rulers, Christianity was banned after the unification of Japan under a single shogun. The missionaries were welcomed primarily because they came with traders who brought weapons for the Japanese. During the Shimabara Rebellion, a large number of Christians rose up in a revolt that was violently put down. Silence is set in the aftermath of this rebellion - an atmosphere of vengeful
This paper will examine aspects of certain religious groups around the world that have shocked us with similar types of behavior. Most of these groups have been categorized into what we refer to as cults. While most of these new religious groups are extremely passive in their methodology, it is my objective to look at those that have gone outside the boundaries of our norms and done such things as mass suicide and acts of terrorism.
“The trauma of the attacks on the World Trade Centre in New York and the Pentagon in Washington, D.C., which were quickly interpreted as religious as well as political phenomena, provoked yet another body of studies. On the other hand, general studies of the relationship between religion and violence are rare, and they often appear to be somewhat one-sided...
Underground combines two collection of interviews. Part one is a grouping of interviews with victims of the sarin gas attack. Part two is a collection of interviews with former and current members of the religious sect that perpetuated the attack. The author, Murakami Haruki, took up the assignment in part to understand his own cultural identity after almost a decade of living abroad. While the book is made up of narratives from individuals of widely varying backgrounds, the stories share common themes, and together, they reveal many intriguing aspects of the Japanese psyche and the values of Japanese society and culture as a whole.
Terrorism has been around for centuries and religion-based violence has been around just as long. (Hoffman, 2). The violence was never referred to as terrorism though. Only up to the nineteenth century has religion been able to justify terrorism (Hoffman, 2). Since then, religious terrorism became motivated and inspired by the ideological view (Hoffman, 3). Therefore, it has turned against the main focus of religion and more towards the views of the extremist and what is happening politically (Winchester, 4).