Creating Cultural Motifs against Terrorism: Empowering Acceptance of Our Uniqueness

Free download. Book file PDF easily for everyone and every device. You can download and read online Creating Cultural Motifs against Terrorism: Empowering Acceptance of Our Uniqueness file PDF Book only if you are registered here. And also you can download or read online all Book PDF file that related with Creating Cultural Motifs against Terrorism: Empowering Acceptance of Our Uniqueness book. Happy reading Creating Cultural Motifs against Terrorism: Empowering Acceptance of Our Uniqueness Bookeveryone. Download file Free Book PDF Creating Cultural Motifs against Terrorism: Empowering Acceptance of Our Uniqueness at Complete PDF Library. This Book have some digital formats such us :paperbook, ebook, kindle, epub, fb2 and another formats. Here is The CompletePDF Book Library. It's free to register here to get Book file PDF Creating Cultural Motifs against Terrorism: Empowering Acceptance of Our Uniqueness Pocket Guide.

Want to Read Currently Reading Read. Creating Cultural Moti Other editions. Error rating book. Refresh and try again. Open Preview See a Problem? Details if other :. Thanks for telling us about the problem. Return to Book Page. Unlike any other book regarding September 11, , this book employs metaphors across disciplines psychology, music, history, literature, politics, and physics among them to show how the roots of terrorism reach to cultural motifs, or themes and principles.

Terrorism is depicted as rigid, fundamentalistic entrancement of such motifs. By unfolding and empowering unique, Unlike any other book regarding September 11, , this book employs metaphors across disciplines psychology, music, history, literature, politics, and physics among them to show how the roots of terrorism reach to cultural motifs, or themes and principles. By unfolding and empowering unique, idiosyncratic facets of each culture, Feeney suggests, we can nurture healthy exchange, dialogue, and global interface creating peace and compatibility while eradicating the roots of terrorism.

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Friend Reviews. To see what your friends thought of this book, please sign up. Wilson himself became increasingly authoritarian and used social pressure to convince members into performing gruelling physical labour that was virtually on the same level as slavery. He did this by telling them these activities were tests of fitness to advance their spirituality.

In , the group was finally dissolved and Wilson disappeared from the Nanaimo area along with hundreds of thousands of dollars of Foundation money and Mabel Skottowe one of the women with whom he was accused of having an extramarital affair. They reportedly left by tugboat and eventually made their way to Switzerland.

The majority of reports say that he died in Switzerland in , though some that say he was seen in San Francisco with his lawyer after his alleged death. According to Cowan , because most people have little direct knowledge of cults and mainly get their information through sensationalist media reports, cults are easily presented as targets of moral panic for being immoral, extreme or dangerous. The three main accusations that cults face are that they engage in brainwashing, acts of sexual deviance and social isolationism.

Each of these accusations applied to the media reports on the Aquarian Foundation although their dominant theme centered on the claim that Brother XII was a fraud. While some people think of religion as something individual because religious beliefs can be highly personal , for sociologists religion is also a social institution. Social scientists recognize that religion exists as an organized and integrated set of beliefs, behaviours, and norms centred on basic social needs and values.

Moreover, religion is a cultural universal found in all social groups.

For instance, in every culture, funeral rites are practiced in some way, although these customs vary between cultures and within religious affiliations. These universals, and the differences in how societies and individuals experience religion, provide rich material for sociological study. But why does religion exist in the first place?


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Despite the conflict that has accompanied religion over the centuries, it still continues to exist, and in some cases thrive. How do we explain the origins and continued existence of religion? We will examine sociological theories below, but first we turn to evolutionary and psychological explanations. Many psychologists explain the rise and persistence of religion in terms of Darwinian evolutionary theory. Psychologist Roger Cloninger defines this core religious experience as the disposition towards self-transcendence.

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It has three measurable components: self-forgetfulness absorption in tasks and the ability to lose oneself in concentration , transpersonal identification perception of spiritual union with the cosmos and the ability to reduce boundaries of self vs. The argument is that because this is a universal phenomenon, it must have a common physiological or genetic basis that is passed on between generations that enhances human survival.

According to Charles Darwin all species are involved in a constant battle for survival, using adaptions as their primary weapon against an ever-changing, and hostile environment. Adaptions are genetic, or behavioral traits that are shaped by environmental pressures, and genetic variation. By dissecting religion to a core set of purposes, it can be categorized as an adaption that increases the chances of human survival.

All adaptions successfully passed on to future generations aided at one point either in reproduction or survival because the genes that selected for them were passed on.

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This is the rule of natural selection Darwin, Much of evolutionary psychology aims at explaining the possible environments in which certain adaptions were selected. Although religion has the potential to cause unwanted side effects, such as wars, it still provides much greater benefits, by responding to numerous survival problems through collective religious processes. A very specific benefit, for example, is disease prevention. Many historic religions placed an emphasis on cleanliness, comparing it to spiritual purity.

Consequently there is also an evolutionary benefit to this religious virtue. During a time period where disease was a constant threat to survival, idealizing cleanliness helped minimize communicable diseases from food, animals, and even humans. Although disease prevention has been an important byproduct of religious practices around the world, evolutionary psychologists argue that the main benefit religion has provided to human survival is the mutual support provided by fellow members.

More specifically, religion creates a framework for social cohesion and solidarity, even during times of loss, and grief, which has been a crucial competitive strategy of the human species. Dean Hamer for example describes a specific gene that correlates with the capacity for self-transcendence. After his research team isolated an association between the VMAT2 gene sequence and populations who scored high on psychological scales for self-transcendence, Hamer noted these genes were connected to the production of neurotransmitters known as monoamines.

The effects of monoamines on the meso-limbic systems in the human body were similar to many stimulant drugs: feelings of euphoria and positive well-being. What is striking about this evidence is the implication that evolution has favoured genes that are often displayed in religious populations. Hamer extends the evolutionary argument to suggest that religion, grounded genetically in a neuro-chemical capacity for self-transcendence, provides competitive advantages for the human species in the forms of community well-being higher rates of reciprocity and social welfare and longevity reduction of maladaptive behaviours and increased cleanliness.

Many similar effects can be observed in the present environment. Strawbridge, Sherna, Cohen, and Kaplan, conducted a year longitudinal study on religious attendance and survival. Although they found that weekly religious attendance more often assisted in targeting and reducing maladaptive behaviors such as smoking, it also aided in maintaining social relations, and marriage Strawbridge et al. Evolutionary psychology argues that these modern tendencies to feel happiness during a church congregation to reduce maladaptive behaviours are innate, sculpted by centuries of exposure to religion.

Evolutionist Richard Dawkins hypothesized a similar reason why religion has created such a lasting impact on society. Comparable to genes, memes are bits of information that can be imitated and transferred across cultures and generations Dawkins, As a vocal proponent of atheism, Dawkins believes the idea of God is a meme, working in the human mind the same way as a placebo effect.

The God meme contains tangible benefits to human society such as answers to questions about human transcendence and superficial comfort for daily difficulties, but the idea of God itself is a product of the human imagination Dawkins, Although a human creation, the God meme is incredibly appealing, and as a result, has continually been passed on through cultural transfusion.

The logic of evolutionary psychology suggests that it is possible for religion to be replaced by another mechanism that is more beneficial to human survival. Just as Dawkins hypothesized that religious memes colonized societies around the world, this process could also be applied to secular memes. The secularization thesis predicts that as societies become modern, religious authority will be replaced with public institutions.

As Canada, and other countries develop, perhaps evolution will continue to favour secularization, demoting religion from its central place in social life, and religious conflicts to history textbooks and motel night tables. Where psychological theories of religion focus on the aspects of religion that can be described as products of individual subjective experience — the disposition towards self-transcendence, for example — sociological theories focus on the underlying social mechanisms religion sustains or serves.

They tend to suspend questions about whether religious world views are true or not — e. Is enlightenment achievable through meditation?

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Marx, Durkheim, Weber and other early sociologists lived in a time when the validity of religion had been put into question. Traditional societies had been thoroughly religious societies, whereas modern society corresponded to the declining presence and influence of religious symbols and institutions. Nationalism and class replaced religion as a source of identity.

Religion became increasingly a private, personal matter with the separation of church and state. However, modern societies seemed inevitably to be on the path towards secularization in which people would no longer define religion as real. The question these sociologist grappled with was whether societies could work without the presence of a common religion. Instead religion was the product of a projection. Humans projected an image of themselves onto a supernatural reality, which they then turned around and submitted to in the form of a superhuman God.

Religious belief was a kind of narcotic fantasy or illusion that prevented people from perceiving their true conditions of existence, firstly as the creators of God, and secondly as beings whose lives were defined by historical, economic and class relations. Their suffering was real, but their explanation of it was false. However, Marx was not under the illusion that the mystifications of religion belief would simply disappear, vanquished by the superior knowledge of science and political-economic analysis. The problem of religion was in fact the central problem facing all critical analysis: the attachment to explanations that compensate for real social problems but do not allow them to be addressed.

They would continue to live under conditions of social inequality and grasp at the illusions of religion in order to cope.

Creating Cultural Motifs Against Terrorism: Empowering Acceptance of Our Uniqueness

The critical sociological approach he proposed would be to thoroughly disillusion people about the rewards of the afterlife and bring them back to earth where real rewards could be obtained through collective action. Emile Durkheim explained the existence of religion in terms of the functions it performs in society. Unlike Marx, however, he argued that religion fulfills real needs in each society, namely to reinforce certain mental states, sustain social solidarity, establish basic rules or norms, and concentrate collective energies.

These can be seen as the universal social functions of religion that underlie the unique natures of different religious systems all around the world, past and present Sachs, He was particularly concerned about the capacity of religion to continue to perform these functions as societies entered the modern era in the 19th and 20th centuries.

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