The Global Dimensions of Religious Terrorism.
Mark Juergensmeyer argues that: religious often provides participates in transnational terrorist movements with the violent certainty necessary to develop extraordinary motivation and to engage in violent actions that appear to violate ethical precepts.
Religious terrorism often involves holy war on a global scale. During the Cold War, America’s major enemy was the Soviet empire. Then years after, America’s most wanted enemy was a single person Osama bin Laden. He symbolizes a variety of movements of religious activism that despise the symbols of secular power in a global age.
Religious nationalism and guerrilla antiglobalism have in common their reliance on bases of authority that in secular societies are not perceived as public. Religion and extra-legal violence are indeed related.
Religious ideology provides ethical justifications for violence, thereby providing a moral base for assaulting “a monopoly on the moral sanction for killing”. At the same time, violence performed in unpredictable acts of terrorism empowers religion.
Around the world religious terrorism became a way of life. It has appeared in virtually every part of the world, and in association with every major religious tradition. For instance: * The French dealt with subway bombs planted by Algerian Islamic activists * The British with exploding trucks and buses in the dispute with Northern Ireland * The Japanese placed in Tokyo subways nerve gas by Hindu-Buddhist sect * The Indians experienced car bombings by Muslim separatists * Egyptians lived with militant Islamic attacks in coffee-houses * Israelites and Palestinians confronted the deadly deeds from Jewish and Muslim. * The attack to the World Trade Center in September, 2001.
After all the incidents the world faces religious violence as a political reality. The political point of such violent demonstration of power, according to Abouha Lima is everything has been