Forgiveness and Reconciliation: The Religious Dimension

ABSTRACT

This paper focuses on “forgiveness” as one of the most conspicuous expressions of the growing role of religion in conflict transformation. The main questions put forward are the following: What is the role of forgiveness in reconciliation? Is forgiveness a necessary condition for reconciliation between former enemies? Is it sufficient for bringing about real and stable peace between them? To what extent and how does religion affect the reconciliation via forgiveness process?

This paper distinguishes between material conflicts, which evolve around material and dividable assets, and identity conflicts, which involve deep-seated hatred originating in the feeling of at least one of the sides that the other has usurped their legitimate rights. While material conflicts can be brought to an end through traditional conflict resolution techniques, identity conflicts need “track two” diplomacy strategies, and particularly forgiveness in order to reach reconciliation. Forgiveness, basically a religious concept, is a necessary (though not sufficient) condition for bringing about reconciliation in identity conflicts. To the extent that the sides to the conflict share similar religious convictions regarding the centrality and nature of forgiveness, religion will contribute to reconciliation. But if the contenders hold different (let alone conflicting) tenets regarding forgiveness, religion may hamper the reconciliation process.

A quick glance at the three monotheistic religions shows significant differences in their approaches toward forgiveness. While Judaism, and to some extent Islam, see repentance as a sine qua non for forgiveness, Christianity highlights mercy and love and teaches its believers to ask and grant forgiveness without preconditions. These differences may widen the gap between the parties to an identity conflict that wish to resolve their conflict and ultimately reach full and genuine reconciliation. The arguments put forward in this paper need to be put to the test in historic and actual cases of identity conflicts. The Israeli–Palestinian conflict could serve as a suitable example for such a test.     

The rise of religion and the fall of the civilization paradigm as explanations for intra-state conflict

The study presented here compares the impact of Samuel Huntington's concept of civilizations and that of religion on domestic conflict between 1960 and 2004 using the State Failure data set. The results show that examining the religious dimension of domestic conflict provides a better understanding of the dynamics of domestic conflict than does Huntington's concept of civilization. The results show that Huntington's predictions for conflict have not come to fruition as of 2004. Civilizational conflicts are a minority of all conflicts. Muslims, while engaging in a significant amount of inter-civilizational or inter-religious conflict, primarily fight other Muslims. When one takes population size into account, Muslims participate in a disproportionate amount of conflict. In absolute terms, Muslims participated in the majority of all religious conflict for the entire period covered by this study and in 2003 and 2004. Finally, religion increasingly impacts on domestic conflict. Religious conflicts—including religious wars like those in Afghanistan and Algeria, which are not civilizational but clearly between factions within the same religion—are consistently more common than civilizational conflict and became a majority of all conflict starting in 2002. This rise in religious conflict as a proportion of all domestic conflict is not a post-9/11 phenomenon, but is, rather, the result of processes that date back at least to the late 1970s.     

Religion,Postmodernization, and Israeli Approaches to the Conflict with the Palestinians

ABSTRACT

This article analyzes the relationship between religion and Israeli approaches to the conflict with the Palestinians. It seeks to explain why religion has become closely correlated with hawkishness since 1967. While the Jewish religion advocates no single approach to the conflict with the Palestinians, the religious have been significantly more hawkish than the nonreligious in Israel. This is because religion in Israel has reinforced ethnocentricity among the Jewish public, which in turn is highly correlated with hawkishness. Yet the correlation between religion and hawkishness only became politically prominent after 1967. This prominence is a function of the way religion has interacted with changes in Israeli political culture that were driven by the process of postmodernization. Whereas mainstream Israeli political culture has become less ethnocentric and more liberal, and consequently more dovish, the religious community has moved in the opposite direction. In this vein, religion has served to shield its adherents from most of the effects of postmodernization while simultaneously encouraging countervailing trends, which accounts for the polarization referred to above. In other words, it is the way religion has interacted with postmodernization that has made it the most effective incubator for hawkishness in Israel since 1967.     

Threats to Primal Identities: A Comparison of Nationalism and Religion as Impacts on Ethnic Protest and Rebellion

The post World War II world has witnessed a proliferation of conflicts based on ethnic differences. Religion and national identity are two dominant features of many of these ethnic struggles. The purpose of this study is to determine which of the two has a greater impact on protest and rebellion using large-n methodology, employing variables from the Minorities at Risk Phase 3 dataset as well as data collected independently. It was found that the simple answer is that nationalism has a greater impact on conflict than does religion. However, this simple answer is not an accurate answer. This is because the simple answer that nationalism has a greater influence is to a great extent due to the fact that the majority of ethnic conflicts are between groups that are not religiously different. If one looks only at those ethnic conflicts where religion can potentially be a factor, religious and national issues are involved in ethnic conflicts approximately as often. Also, while religious issues alone seem to have less of an influence on ethnic conflict than national issues, religious issues have a strong influence on the relationship between nationalism and ethnic conflict, to the extent that the relationship between nationalism and ethnic conflict can not be fully understood without accounting for the influence of religion.     

The Increasing Role of Religion in State Failure: 1960 to 2004

This study examines the extent of religious conflict between 1960 and 2004 in the context of all domestic conflicts in that era based on data from the State Failure dataset. The findings show that until 2002 religious conflicts were a minority of all conflicts, but from 2002 to 2004 they were a majority of all conflicts. This study also examines the extent to which groups belonging to different religious traditions (i.e., Christianity, Islam, etc.) participate in conflict. The specific results on the relative participation in conflict by Christian and Muslim groups depend on the method used to measure conflict. However, no matter how conflict is measured, the results consistently show a rise in Islamic participation in conflict since the late 1970s. Also, for nearly the entire period covered by this study, the majority of religious conflicts involved Muslims. All of this supports contentions that rather than causing religion's demise, modernity has caused a resurgence of religion.     

Religious Causes of Discrimination against Ethno-Religious Minorities

Most existing large-n cross-sectional analyses of ethnic conflict focus on the behavior of the ethnic minority rather than the behavior of the state. That is, they tend to attempt to predict or explain the level of protest or rebellion in which ethnic minorities engage at the expense of determining the causes for the behavior of the government of the state in which these minorities live. Previous studies have determined that discrimination against minority groups is one of the major causes of ethnic protest and rebellion. In addition, much of the literature on ethnic conflict does not sufficiently deal with the religious causes of that conflict. Accordingly this study focuses on the causes of discrimination with a particular emphasis on the religious causes. This study analyzes two populations from the Minorities at Risk dataset: the 105 religiously differentiated minorities and the 163 minorities that are not religiously differentiated. The results show that religious factors influence the process that leads to discrimination and that the causes of religious discrimination are distinct from the causes of other types of discrimination. In addition, the dynamics of this process are markedly different between the two populations analyzed here. All of this, along with other factors, implies that religion is not merely a reflection of general cultural differences, but rather has a distinct and separate influence on ethnic conflict.     

Do Religious Factors Impact Armed Conflict? Empirical Evidence From Sub-Saharan Africa

Theoretically, the “mobilization hypothesis” establishes a link between religion and conflict by arguing that particular religious structures are prone to mobilization; once politicized, escalation to violent conflict becomes more likely. Yet, despite the religious diversity in sub-Saharan Africa and the religious overtones in a number of African conflicts, this assumption has not yet been backed by systematic empirical research on the religion–conflict nexus in the region. The following questions thus remain: Do religious factors significantly impact the onset of (religious) armed conflict? If so, do they follow the logic of the mobilization hypothesis and, if so, in which way? To answer these questions, this article draws on a unique data inventory of all sub-Saharan countries for the period 1990–2008, particularly including data on mobilization-prone religious structures (e.g., demographic changes, parallel ethno-religious identities) as well as religious factors indicating actual politicization of religion (e.g., inter-religious tensions, religious discrimination, incitement by religious leaders). Logit regressions suggest that religion indeed plays a significant role in African armed conflicts. These findings are compatible with the mobilization hypothesis, and stress the impact of conflict-prone religious structures, and particularly, the fact that overlaps of religious and ethnic identities are conflict-prone. Future research should investigate the religion-ethnicity-nexus in more detail.     

The Question of Religion and World Politics

ABSTRACT

In this essay we introduce this special volume on the role of religion in world conflict. We develop a common definition of religion which focuses on five ways religion can influence society and politics: (1) as a basis for identify; (2) as a belief system that influences behavior; (3) through formal religious doctrines; (4) as a source of legitimacy; and (5) through its religious institutions. We discuss why the issue of religion has in the past received little attention from social scientists. Finally, we develop a set of common questions which the other authors in this volume address. These questions are designed to create a better understanding of the role religion plays in world conflict as well as how international relations theory can help us understand this role.     

Religious Institutionalism: A Domestic Explanation for External Support of Rebel Groups

ABSTRACT

What motivates state support for rebel groups? The literature on state support for rebel groups has made critical developments. In particular, scholarship has shed light on the impact of religious identity links. Less work, however, examines the level of religious institutionalism in external states. I argue that the impact of religious links is conditional on the extent to which religion is institutionalized in the external state. Religiously institutionalized states allow domestic religious forces more space in the political arena, which increases pressure on state leaders to support co-religious rebel groups. Using statistical analysis, I find that the interaction of religious institutionalism and religious links affects the likelihood of support. When an external state and rebel group have religious links, and the external state has a high level of religious institutionalism, the likelihood of support is high. In contrast, without a high level of religious institutionalism in the external state, religious links do not increase the likelihood of support. The relationship is driven by cases where the external and target states do not share a religion. This article contributes to existing literature by moving beyond transnational religious links and focuses on how religious institutionalism increases domestic pressure to support co-religious rebel groups.     

Religion as a Factor in Ethnic Conflict: Kashmir and Indian Foreign Policy

ABSTRACT

Ethnic conflicts with a strong religious component do not have merely domestic or foreign causes and consequences. As a result, internationalization of ethnic conflict has become an important subject of inquiry both in terms of pure research and policy-oriented studies. This article presents a case study of Indian-Pakistani relations over Kashmir, used to evaluate the role of religion and the explanatory power of the approach presented here. The aim of the study is to apply a foreign policy approach that simultaneously incorporates domestic and external factors in an analysis of how and in what ways religious elements of the Kashmir question affect India's foreign policy. The approach, an application of “systemism,” contributes to current developments in the realist school of international relations through its emphasis on the need to look at both international and state levels in combination. Earlier applications of realism, as both neotraditional and structural realism clearly demonstrate, tend to remain restricted to one level or the other. In this approach, a religious dynamic can have a domestic source yet be effectively examined in terms of international ramifications.     

Political,Religious, and Psychological Characteristics of Muslim Protest Marchers in Eight European Cities: Jerusalem Day 2002

A questionnaire was completed by 650 Muslim men marching on Jerusalem Day 2002 to protest the loss of Jerusalem to the Israelis. These respondents were selected for religiosity and support for terrorism from among 2,619 marchers in eight European cities who completed a brief screening survey. Results indicate that marchers differ on four independent dimensions of religion and politics: charismatic leadership, religiosity, separate nationalism, and family commitment to the Islamic Revolution. Marchers also differed on two independent dimensions of personality: neuroticism and extraversion-impulsiveness. Respondents with a charismatic religious leader were more willing to use chemical, biological, and nuclear weapons (CBN). None of the six dimensions was related to interest in martyrdom. Notably, neither religion (Sunni vs. Shia) nor religiosity was related to willingness to use CBN or interest in martyrdom. Most generally, results suggest that violence in support of Islamic causes cannot be understood as the expression of extreme religious beliefs or exceptional religious devotion. The discussion points to the importance of relationships rather than individual characteristics in understanding propensity for terrorist violence.     

Religious Intelligence

Sacred rituals and symbols can act as force multipliers that motivate and constrain the effectiveness of actors. Religious intelligence involves an assessment of how these rituals and symbols affect combat operations. The fourfold challenge faced by the religious intelligence analysts is to ascertain how prominent a role religion will play in a given conflict, what the relevant sacred phenomena are, how salient they are for the specific religious communities present, and how they will affect a given conflict. The case studies that form the core of this article highlight three issue areas open to religious intelligence collection and analysis, and exhibit variation in the ability of intelligence analysts to correctly assess those religious factors. Egyptian and Israeli decision making prior to the 1973 Arab-Israeli War illustrates how information about sacred time can influence war initiation. The diverging outcomes of two counterinsurgency operations at the same sacred site, “Operation Blue Star” (1984) and “Operation Black Thunder” (1988), demonstrate the utility of intelligence about the parameters of sacred space. A final case study explores the U.S. failure to grasp the importance of religious authority in the Iranian Revolution. I conclude by considering the actors best suited for gathering and processing religious intelligence. Religious intelligence requires interdisciplinary teams that combine expertise in religion, area studies, and military operations.     

Interaction and participation in sub‐war conflict, 1959–63

This research is concerned with the spread of sub‐war conflicts. It is hypothesized that higher levels of interaction with the contestants in such conflicts increase the probability of participation. A study of the behavior of the states in the CREON data set toward the Cold War during the years 1959–63 supports this contention. Attention then centers on determining the types of states that are most prone toward high levels of interaction. The findings in this section indicate that alliance members have significantly higher levels of interaction than non‐members. For members there is a strong negative logarithmic relationship between a state's geographical distance from the center of conflict and its level of interaction. This suggests that security interests strongly affect the inclination of such states to participate. Among non‐members of alliances, economic involvement in the international system and ties to the Warsaw Treaty Organization are most closely associated with interaction.     

Religious Violence in Judaism: Past and Present

Throughout Jewish history, religious tradition has had a dialectical relationship with violence. Judaism is neither more nor less violent than any other religion. In this essay, however, we offer a comprehensive and integrated survey of the components of Jewish ethos and mythos relating to violence while analyzing and illustrating their development and influence over the course of three millennia, from biblical times to the contemporary Jewish world, particularly in the Jewish State. We analyze the various transformations that Jewish religious violent norms, values, moods, and symbols have undergone, their linkage to ever-changing social and cultural circumstances, their social-political roots and implications, and their relationship to other Jewish traditions. We trace how ancient violent motifs have emerged and have been processed over time, and observe present-day violent behavior in light of these motifs. Along the way, we explicate the dynamics that characterize the tradition of Jewish religious violence and its paradoxical nature. Our argument implies a general theoretical model of religious violence that can be applied in a comparative context: Actors engage in a constant evaluation, selection, and reinterpretation of religious ideas and practices from an ever-growing reservoir and in so doing contribute to that reservoir. Religious tradition is adaptable but it also places limits on the violence agents can justify at any point in time.     

Measuring the Ambivalence of Religion: Introducing the Religion and Conflict in Developing Countries (RCDC) Dataset

Despite ample anecdotal evidence, previous research on violent conflict has found little evidence that religion is an important factor in organized violence. Quantitative work in this area has been largely confined to the interreligious character of conflict and measures of religious diversity, and has strongly neglected the peace aspect of religion. The Religion and Conflict in Developing Countries (RCDC) dataset helps to fill this gap with innovative and fine-grained data for 130 developing countries between 1990 and 2010. RCDC includes four types of religious violence (assaults on religious targets, attacks by religious actors, clashes between religious communities, and clashes with the state). In addition, RCDC contains data on interreligious networks and peace initiatives. This article demonstrates the usefulness of RCDC by applying our data to a preliminary analysis. The results indicate that interreligious networks are a reaction to identity overlaps and previous interreligious conflict.     

Turning down the heat: Influences on conflict management in enduring rivalries

Enduring rivalries represent the most difficult challenges for policy makers seeking to promote international peace and security. Once in place, enduring rivalries account for a disproportionate number of crises, militarized disputes, as well as wars, and include conflicts that are more likely to escalate than those falling in other conflict contexts. Unfortunately, we know very little about conflict management in enduring rivalries from either a theoretical or policy perspective. This study seeks to account for why some rivalries are successfully managed while others persist at high and unabated levels of conflict In addressing these concerns, we explore 35 enduring rivalries over the period 1945–1992. We find that although enduring rivalries are quite resistant to influences that produce changes in their dynamics, both endogenous and contextual influences can exercise a significant impact upon the prospects for conflict management between enduring rivals.     

Ethnic and Religious Roots of Regional Conflicts in the Caucasus

The main causes of ethnic conflict are territorial issues and territorial disputes. In the Caucasus, all armed ethnic confrontations were initially interstate conflicts and at times were related to religious differences.     

Religion,state, and terrorism: A global analysis

ABSTRACT

This article investigates two ways in which state involvement in religion—minority and majority restriction—generates terrorism. Using a time-series, cross-national negative binomial analysis of 174 countries from 1991–2009, this study finds that when religiously devout people find themselves marginalized through either form of religious restriction, they are more likely to pursue their aims through violence. The article concludes with recommendations for policymakers.     

The Influence of Religion and Ethnonationalism on Public Attitudes towards Amnesty: Northern Ireland as a Case Study

The granting of amnesties has now become a cornerstone of peacebuilding efforts in societies emerging from conflict. Yet, the impact of the role of religion and ethnicity in determining attitudes towards such arrangements has not been empirically assessed. Mindful of this omission, this article investigates the relationship between a range of religious measures — religious practices and beliefs in and about God — and ethnonationalist identity on public attitudes toward amnesty in Northern Ireland. Based on nationally representative survey data, the results suggest that, although Protestants are significantly more opposed to such an initiative than Catholics, both religious beliefs and ethnonational identity are significant, albeit divergent, net predictors with respect to their differing views.     

Third-Party Intervention in Ethno-Religious Conflict: Role Theory,Pakistan, and War in Kashmir, 1965

ABSTRACT

Third-party intervention in ethno-religious conflict is an old phenomenon, although scholarly attention with a general range of application is generally new and uncommon. This study with attempt, through a systematic review of religion and other factors that can impact upon foreign policy role performance, to explain Pakistan's intervention in Kashmir, which led to full-scale war in 1965.

The article unfolds in six sections. The first provides an overview of thirf-party intervention in ethno-religious conflict. The second section introduces systemism a framework that brings together unit- and system-level factors. The theory of role analysis in foreign policy and its usefulness in explaining third-party, ethno-religious intervention is covered in the third section. Section four brings together systemism and role theory and eleborates linkages, with an emphasis on religion and other salient factors from the literature on foreign policy and intenational conflict. The fifth section presents the case study of Pakistan's intervention in India in 1965. Section six sums up the findings from the case study and offers a few observations about the contemporary situation in Kashmir.