Search Results (15)

Religion is often regarded as a divine concept resistant to change or transformation, yet history reveals that religion can evolve and transform into new cults or religious movements. This reformation or alternative state of religion is often considered an aberrant version of the original. In Sri Lanka, an aberrant form of religion emerged during the modernization and colonization periods, particularly influenced by Protestant groups and urban Buddhists. The significance of this aberrant form of Buddhism is that it lacks the depth of true religious thought and is instead reflected in the mainstream of politics and nationalism rooted in race. Due to the demand to protect Buddhism, which was echoed by this aberrant version, the recognition of Sri Lanka’s diverse ethnic and religious identities gave rise to separatism and a fragmented form of nationalism. One of the key features of aberrant religion is its tendency toward fundamentalism and extremism, as it becomes distorted in the name of safeguarding religion. The consequence of aberrant religion was the fabrication of nationalism tied to ethno-religious identities, particularly among the Sinhalese majority, turning non-violent Buddhist thought into violent racism that cultivated discrimination in cultural values and even escalated into civil war to defend Buddhism and promote Buddhist nationalism. However, in time, the post-nationalist protest movement known as the “Aragalaya” rejected the pathological nationalism generated by aberrant Buddhism and brought about a systematic shift towards a unified nationalism. Thus, this study reflects on the formation of aberrant versions of religion in Sri Lankan history, their extension into nationalism and race, and the continued presence of aberrant religion in the contemporary context. Full article

This study introduces and validates a novel instrument to measure aggressive gender backlash (AGB), a distinct and underexplored dimension of gender backlash (GB) within intimate partner relationships. Based on the General Aggression Model, a multidimensional scale was developed and tested using data from 513 Peruvian female microentrepreneurs. Results demonstrate solid evidence of reliability, discriminant validity, and predictive validity across five dimensions: hostility, the withdrawal of support, sabotage/coercion, gender stereotyping, and masculine victimization. The findings reveal that AGB is more prevalent than intimate partner violence against women (IPVAW) and often precedes it. AGB encompasses covert, non-violent behaviors that aim to resist female empowerment, such as emotional sabotage, manipulation, and disqualification, often normalized within relationships. This construct is significantly associated with lower levels of empowerment, increased subordination, emotional morbidity, and decreased work productivity. This study redefines GB as an interpersonal process measurable at the individual level and provides the first validated tool for its assessment. By conceptualizing AGB as a persistent, harmful, and functionally equivalent mechanism to IPVAW, though not necessarily physically violent, this research fills a key gap in gender violence literature. It offers practical implications for early detection and prevention strategies. Full article

This paper delves into the connection between Zhuangzi’s mystical philosophy and its potential application to nonviolent resistance movements. It argues that the cultivation of inner peace, as advocated by Zhuangzi, can serve as a powerful foundation for individuals to engage in peaceful social change. Zhuangzi, a prominent figure in ancient Chinese thought, emphasized the importance of achieving harmony with Dao, the natural order of the universe. His mystical teachings centered on concepts like the “Pu 樸” (perfect natural state), “Xiao Yao You 逍遙遊” (Free and Easy Wandering) and “Qi Wu Lun 齊物論” (Equalizing Things and Equalizing Theory), as well as “Xin Zhai 心齋” (Fasting of the Mind) and “Zuo Wang 坐忘” (Sitting and Forgetting). This paper explores how these mystical concepts can be interpreted as a call for inner peace and tranquility. The paper then examines how inner peace, as envisioned by Zhuangzi, can empower individuals to participate in nonviolent resistance. It suggests that achieving inner peace allows individuals to transcend feelings of anger, resentment, and violence, fostering a sense of compassion and understanding towards their opponents. This inner peace, in turn, can fuel the courage and determination necessary to engage in peaceful protests and civil disobedience. By exploring the connection between Zhuangzi’s mysticism and nonviolent resistance, this paper aims to shed light on an alternative approach to social change. It argues that inner peace, cultivated through mystical experience, can be a powerful tool for individuals seeking to create a more just and peaceful world. Full article

This paper centers on the godfather of the civil rights movement, Howard Thurman, and his most influential work, “Jesus and the Disinherited”, as a pre-eminent text into early 20th century intercultural philosophy. Building upon Kipton Jensen’s analysis in “Howard Thurman: Philosophy, Civil Rights, and the Search for Common Ground”, this presentation will reframe Howard Thurman’s unique philosophy as one that integrates spirituality, interculturality, and critical social analysis. It is well known that Thurman’s treatise on the oppressed was carried in the pocket of Rev. Dr. Martin Luther King Jr. throughout the civil rights movement for the ways it empowered nonviolent resistance for those marginalized by the dominant culture of the United States, which was (and still is) built on racism, military violence, and class-based oppression. This paper advocates that Thurman came to his philosophical conclusions through deep engagement with various cultural and philosophical traditions, most notably the Hindu spiritual–political paradigm of Mahatma Gandhi, and sought to harmonize these insights for African Americans in the USA. By investigating the intercultural foundations of “Jesus and the Disinherited”, this paper will encourage scholars to explore how interculturality enriched Thurman’s philosophy and how this fostered a more expansive vision of community in pluralistic societies. This article traces the roots of the development of “Jesus and the Disinherited”, looking back to presentations Thurman gave as early as 1922, concluding with the publication of his book in 1949. And via this study, we will see the progression of Thurman’s ideas and the impacts interculturality had on his philosophy and vision for social justice. Full article

This paper argues that in Kierkegaard’s works, in his upbuilding discourses and late journal entries in particular, meekness or gentleness (Danish: Sagtmodighed) is presented as a distinctive moral and spiritual quality that exhibits a number of characteristics that are usually regarded as attributes of a virtue. Following a “grammatical approach” to what counts as a virtue, rather than a specifically Aristotelian-Thomistic interpretation, it is argued that Kierkegaard presents meekness as an encompassing attitude, a character trait, which can be acquired through imitation of exemplary persons, Christ, in particular, which aims for the good life, is conducive of the good, and is for the benefit of others and the self. It is demonstrated that according to Kierkegaard, meekness differs from other virtues such as courage and patience by its forgiving attitude towards the wrongdoer and nonviolent resistance to injustice and evil. As a virtue that disposes a person to nonviolent resistance, meekness has socio-political implications: injustice is uncovered and criticized for the benefit of “the poor”. A meek person does not confirm the world in its evil, but criticizes it, albeit in a way that is appropriate to meekness, i.e., in a forgiving and nonviolent way. Full article

This article explores the motivations behind adherents to Christian nationalism using several inter-related psychoanalytic theoretical lenses. Following a description of Christian nationalist beliefs, four conscious motivations for joining will be outlined first, including recruitment tactics/evangelization that fulfill the need for belonging and a sense of sacred purpose, the fear of loss of white social status, fear of loss of patriarchal authority and hierarchy, and the allure of conspiracy theories such as QAnon for conservative Christians. This will be followed by a more in-depth discussion of unconscious dynamics that can fuel individuals’ adoption of a Christian-nationalist belief system, including group dynamics and Freud’s insights into the power of a charismatic leader, the allure of guns reflecting deeper unconscious fears of emasculation, paranoid splitting and the role of trauma, and, finally, the ways in which this segment of American Christianity may be unconsciously carrying disavowed and split-off aggression towards other Christians—and how better integration might be achieved through nonviolent resistance to injustice, and positive political engagement. Full article

Among the biblical characters used as examples in developing and explaining satyagraha, Daniel is the most important after Jesus. In Gandhi’s speeches and writings from 1909 to 1946, Daniel served as the ideal satyagrahi both in South Africa and in India. Over time, Daniel received company in the gallery of examples in which Socrates occupied a prominent place. Depending on theme, place, and audience, past and present characters from different traditions and scriptures accompanied Daniel. They represented the development of aspects of satyagraha: nonviolent active resistance as a weapon of the strong, courageous actions as a deliberate choice without excitement, love for the antagonist, preparedness to suffer, and no fear of death. All these aspects are embodied by the Gandhian Daniel. Gandhi emphasized the active role of Daniel as a resister, not the traditional view of the victim of court intrigues. In this paper, I argue that the image of the ideal satyagrahi Daniel could be strengthened by combining the court narratives from the first half and the apocalypses from the second one of the biblical book. The article provides context both for Gandhi’s political and religious practice and for the book of Daniel. The strange world of apocalypses seems to contradict the model of the Gandhian figure Daniel. However, they are crisis literature, and it makes sense to observe how the protagonist and his audience in times of occupation, persecutions, and war ask for guidance. Apocalypses show how Jewish resistance to foreign rule was conceived. The result of the survey is a complex image of competing literatures from roughly the same period and the hands, heads, beliefs, and sufferings behind them. The view of the end of history, a program of nonviolence, and hope in the Daniel apocalypse serve as contrast propaganda to contemporary visions on the violent Maccabean revolt and the Seleucid persecutions. They offer a nonviolent counterweight to the ideology of the state propaganda of the Seleucids. They contradict the historiographic idealization of the Maccabean revolt and its armed resistance. Full article

This article reviews the first twelve months of the civil disobedience movement in Myanmar following the 1 February 2021 coup d’état and its many dynamics and manifestations. Myanmar’s ‘Spring Revolution’ generated a shared sense of national unity—overcoming gender, ethnic, religious and class boundaries, but raising questions about the long-term sustainability of nonviolent civil resistance in a state where the military has for decades wielded political and economic power. Since the coup, Myanmar has been in turmoil, paralysed by instability which escalated after the military’s deadly crackdown on pro-democracy activists. The article charts the growth of the Civil Disobedience Movement (CDM), its multiple methods of strategic resistance and non-cooperation, and the radicalisation of the resistance agenda. It analyses the formation of the Committee Representing the Pyidaungsu Hluttaw (CRPH), the creation of the interim National Unity Government (NUG), the founding of the National Unity Consultative Council (NUCC) and the inauguration of the People’s Defence Force (PDF). It examines the implications for Myanmar when the crisis reached a more complex phase after the military’s open use of force and terror on the broader civilian population prompted the NUG to declare war on the junta, and to urge ethnic armed organisations (EAOs) and newly formed anti-junta civilian militias (PDF) to attack the State Administration Council (SAC) as a terrorist organisation. The NUG now opposes the military junta by strategic and peaceful non-cooperation, armed resistance, and international diplomacy. This paper considers whether the predominantly nonviolent civil resistance movement’s struggle for federal democracy and inclusive governance is laying the foundations for eventual transition to a fully democratic future or whether the cycles of violence will continue as the military continues to control power by using intimidation and fear. It notes that the coup has destroyed the economy and expanded Myanmar’s human rights and humanitarian crises but has also provided the opportunity for Myanmar’s people to explore diverse visions of a free, federal, democratic and accountable Myanmar. It finally examines the possibilities for future peaceful nation building, reconciliation, and the healing of the trauma of civil war. Full article

The special issue of which this article forms a part looks at human violence and tries to investigate religious potentials to strengthen the case for nonviolence as the preferred method of social change. This article’s focus is on Gandhi’s version of a faith-based form of nonviolent resistance, called Satyagraha, and its relation to gender. In particular, the article asks whether this Gandhian tradition holds any value for women’s struggles and for contemporary feminist politics. The first section follows the historical development of Gandhi’s thinking on women’s participation in Satyagraha, from South Africa to India. The second section gives a brief overview of the recent empirical work conducted by Erica Chenoweth on the impact of women’s participation on the outcomes of mass movements over the past century. The final section places these two thinkers in conversation and draws out the value and limitations of Gandhi’s thinking for contemporary women’s struggles and feminist resistance. Although the direct focus is on the relation between women and nonviolent revolutionary campaigns and movements, indirectly the unstable gendered dichotomies, male–female, masculine–feminine, and violence–nonviolence, will be simultaneously drawn upon and problematised. Full article

This article focuses on the Egyptian Muslim Brotherhood’s relationship with violence after the 2013 military coup. Following the Brotherhood’s sudden ouster from government, scholars predicted that renewed repression would lead to the radicalization of wings of the movement, particularly speculating that the youth would resort to violence as a way to respond to the regime. Indeed, calls in favor of the use of violence were recorded and associated with the activities of the New Office in Egypt during 2015, and with radicalization within the country’s prisons. Yet, this phenomenon has remained limited with reference to both time and context. Relying on interviews with members in Egypt, Turkey and the UK (2013–2021), this article critically unpacks the Brotherhood’s relationship with violence in the aftermath of the coup, investigating how the majority of Brotherhood members who subscribed to the movement’s peaceful resistance navigated nonviolent and violent strategies advocated by competing movements’ factions, as they became exposed to state-led violence. It looks at how members, male and female, endured repression, what role violence had in their resistance, if any, and how they justified it. The conclusion reflects on the role that violence plays in the Brotherhood’s strategies to reunite and rebuild after 2013. Full article

The Qur’an speaks frequently of victims and the need to defend them—whether they are the marginalized, the oppressed, those who bring God’s word to a resistant people, or the early community of believers. However, the obligation to defend victims leads to the question of whether force can be used in their defense (including self-defense). Too often, this question is addressed by isolating passages that allow for the use of force, trying to identify their occasions of revelation, and considering whether later passages abrogate earlier ones. This approach suggests that the use of force or violence is an identifiable theme in the Qur’an, detachable from its broader message. However, the question of how and when force may be used is inseparable from the important Qur’anic notion of God-consciousness (taqwa), which ifs presupposed in the Qur’an when considering whether the use of force is justified. God-consciousness serves both as a source of restraint for those who would resort to violence out of anger or indignation, as well as a critical standard for those who find themselves conflicted over the possible use of force. Considering the question of the use of force in the defense of victims in light of God-consciousness shifts the focus away from isolated passages and arguments about abrogation to a more open and adaptable approach that calls into question the use of force as one option among others, and leaves open up the possibility of a non-violent response as entirely keeping with the spirit of the Qur’an. Full article

This article puts political philosopher Judith Butler in conversation with Gandhi, on the topic of nonviolent resistance. More particularly, we compare them on a systematic philosophical level. Although we focus on Gandhi’s more activist side, by delving into the ontological presuppositions that Butler and Gandhi share, we can do some justice to how his activism is firmly rooted in a faith-based understanding of the world. We discuss four themes in each of which they complement each other: namely, the ontological roots of the nonviolent imperative; their rejection of an instrumental view of violence; nonviolent resistance seen as communicative action; and nonviolence viewed as a way of life. This discussion shows that while they have very different starting points and vocabularies, and while some tensions remain, there is much scope for cooperation, solidarity and alliance between religious and nonreligious practitioners of nonviolent resistance. Full article

The Bhagavad Gita is a philosophical Hindu scripture in which the god Krishna imparts lessons to the warrior prince Arjuna about sacred duty (dharma) and the path to spiritual liberation (moksha). This classical scripture has had a long and active interpretive life, and by the 19th century it had come to be regarded as a core text, if not the core text, of Hinduism. During the colonial period, interpretations of the Bhagavad Gita considered the relevance of Krishna’s lessons to Arjuna in the context of British colonial rule. While some Indians read a call to arms into their interpretation of this scripture and urged their fellow Indians to rise up in armed resistance, Gandhi famously read a nonviolent message into it. This article argues that equally as important as Gandhi’s hermeneutics of nonviolence is his commitment to enacting the lessons of the Bhagavad Gita as he interpreted them in the daily life of his intentional communities. When explored through the lens of daily life in these intentional communities (which Gandhi called ashrams), we see that Gandhi’s interpretation of the Bhagavad Gita emphasized not just nonviolence but also disciplined action, including self-sacrifice for the greater good. Full article

This paper is written to reflect human dignity in practice with reference to the cross removal incidents in China in Zhejiang Province between 2014 and 2016. This paper starts with three questions: How did the Chinese authorities treat Christians? How did Christians respond to what the Chinese authorities did to them? How did Christians view themselves, taking into account the treatment of the Chinese authorities? In contrast with the indignity of the Chinese authorities, Christians in their resistance have displayed a dignified manner characterized by non-violence and forgiveness, as well as the spirituality of persistence in truth and living in hope. The interaction between the government and the churches in these incidents has revealed both the hope and constraints of human dignity in practice, that is, the rule of law and freedom of expression, dignity and the face culture in China, and dignity as “respect-as-observance.” Christians in their resistance may have little impact on the improvement of human rights conditions in China, but as the Dao De Jing says, “A journey of a thousand miles begins with a single step.” Thus, Christian resistance is one of the many steps to protect and respect human dignity. Full article

Indashyikirwa is a Rwandan intimate partner violence (IPV) prevention program being implemented by CARE International Rwanda, Rwanda Women’s Network (RWN), and Rwanda Men’s Resource Centre (RWAMREC). A central aspect of the programme is a 20-session curriculum for heterosexual couples designed to support healthy, non-violent relationships. This paper draws on qualitative interviews with 15 couples (before and after the curriculum) and 9 field staff to assess couples’ impressions, comprehension of, and engagement with this innovative training. Thematic analysis was conducted to compare key findings from both data sources. Couples and staff offered positive assessments of the curriculum including the contextual relevance, the participatory approach, and a high level of dedication to the training was shown by the majority of couples. Many couples appreciated being trained together, and although some men dominated the first few sessions, participation gradually became more gender-balanced, and facilitators emphasized creating a safe environment for equal participation. Curriculum content that was initially resisted or difficult reportedly became easier through couples learning and trying new skills and experiencing relationship benefits first-hand, which emphasizes the value of the skills building component and take home exercises. Important insights for couples-based, educational approaches to IPV prevention are identified from this process review. Full article