"Is there an inevitable global violent clash unfolding between the world's largest religions: Islam and Christianity? Do religions cause violent conflicts, or are there other factors at play? How can we make sense of increasing reports of violence between Christian and Muslim ethnic communities acro
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ss the world? By seeking to answer such questions about the relationship between religion and violence in today's world, Ziya Meral challenges popular theories and offers an alternative explanation, grounded on insights inferred from real cases of ethno-religious violence in Africa and the Middle East. The relationship between religion and violence runs deep and both are intrinsic to the human story. Violence leads to and shapes religion, while religion acts to enable violence as well as providing responses that contain and prevent it. However, with religious violence being one of the most serious challenges facing the modern world, Meral shows that we need to de-globalise our analysis and focus on individual conflicts, instead of attempting to provide single answers to complex questions." (Publisher description)
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"This article examines the depiction of women and gender within Coptic Orthodox video films or “hagiopics” produced between 1987 and 2010. As part of a recent religious renewal, hagiopics have expanded, altered, and reinvented traditional stories of saints and pious figures and have also generat
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ed, within this traditionally patriarchal setting, a wider space for the articulation of female voices. While their inclusion can be seen as potentially empowering for women, this paper suggests that during Pope Shenouda III's reign (1971–2012), the films became a powerful vehicle for broadcasting the church's conservative teachings on female power and authority, marriage and marital dissolution, spousal abuse, and femininity. By highlighting an array of exemplary female characters, hagiopics capture women's role as custodians of a distinctive Coptic ethos and of family and communal cohesiveness. The films’ emphasis on women's physical modesty, submissiveness, and obedience to male figureheads also hints at the modern church's anxieties about women's increasing autonomy in choosing marriage partners and their growing demands for more equal treatment within the church." (Abstract)
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"The age-old Coptic balancing act of proving that they are patriotic Egyptians while retaining a strong attachment to their religious and cultural identity has become harder in the globalization era, when specific individuals and groups based on another continent can affect the domestic political en
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vironment. While it is important not to overestimate the power of the Coptic diaspora lobby, both in the host and homeland societies, it is clear that in the twenty-first century it is one further factor to consider when addressing communal relations in Egypt. Yet this use of technology has not been one-way. The Coptic Orthodox Church has used the same aspects of globalization in its aim to maintain its predominant position in Church-State relations in Egypt. Hence, both groups are using the new media to reach out to the other constituency in a contest that has the long-term potential not only to cause divisions within the Coptic community but also to further heighten tension between the Egyptian state, Muslim public and their Christian compatriots." (Conclusion, page 97)
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