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All the religions of the world contain narratives, symbols, and metaphors of violence and war. [2] Religious violence is violence that is motivated by, or in reaction to, religious precepts, texts, or the doctrines of a target or an attacker. It includes violence against religious institutions, people, objects, or events. Religious violence ...
David T. Smith, in Religious Persecution and Political Order in the United States, defines religious persecution as "violence or discrimination against members of a religious minority because of their religious affiliation," referring to "actions that are intended to deprive individuals of their political rights and force minorities to ...
To provide a broader understanding of how the global situation has changed, the report, entitled, "A Closer Look at How Religious Restrictions Have Risen Around the World," covered a 10-year span ...
Religious abuse is abuse administered through religion, including harassment, humiliation, spiritual abuse or religious violence. [1] Religious abuse may also include the misuse of religion for selfish, secular, or ideological ends, such as the abuse of a clerical position. [2] [3] Religious abuse can be perpetuated by religious leaders or ...
A WIN/Gallup International poll found that among the nations they questioned Thailand is the most religious country in the world, while China is the least.
According to reports from the WIN/Gallup International's (WIN/GIA) four global polls: in 2005, 77% were a religious person and 4% were "convinced atheists"; in 2012, 23% were not a religious person and 13% were "convinced atheists"; [2] in 2015, 22% were not a religious person and 11% were "convinced atheists"; [3] and in 2017, 25% were not a ...
In their 2015 review of violence and peacemaking in world religions, Irfan Omar and Michael Duffey stated: "This book does not ignore violence committed in the name of religion. Analyses of case studies of seeming religious violence often conclude that ethnic animosities strongly drive violence." [5]
Following this, Martin Repp discusses Aum, following the internal history of the group in the context of the wider social environment of Japan. He agures that the term "religious violence" should be used cautiously, and that religious justifications were after the fact; the group's actions were best understood similar to other kinds of violence.