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12. Religion and the culture of war | 5,000 years of increasing monopolization of the culture of war by the state |
The History of the Culture of War What is culture and how does it evolve? Warfare in prehistory and its usefulness The culture of war in prehistory Data from prehistory before the Neolithic Enemy images: culture or biology War and the culture of war at the dawn of history --Ancient Central American civilization Warfare and the origin of the State Religion and the origin of the State A summary of the culture of war at the dawn of history The internal culture of war: a taboo topic --2.External conquest and exploitation: Colonialism and Neocolonialism --3.The internal culture of war and economies based on exploitation of workers and the environment --5.The military-industrial complex --9.Identification of an "enemy" --10.Education for the culture of war --12.Religion and the culture of war --13.The arts and the culture of war |
Throughout history, warfare has been carried out in the name of religion, for example during the crusades of the Middle Ages, and most recently in the justifications given for warfare by Al Qaeda (Islam) and George Bush (Christianity) with the war policies of Israel (Judaism) as a major issue of contention. At the beginning of history, religion was an integral aspect of the culture of war. As summarized by Leslie A. White (1959) in The Evolution of Culture, all warring cultures enlisted religious institutions in their cause: "It may safely be said that no war can be fought without recourse to the supernatural. In civil society it is the business of the clergy, as it was of the medicine man in tribal cultures, to mobilize the population for military purposes. The principal god of the Aztecs was Uitzilopochtli, the god of war, and his priest was one of the two heads of the ecclesiastical hierarchy. Military expeditions were led by priests and the idols of gods. And one of the chief functions of war among the Aztecs was to obtain captives for the temple sacrifices. In Egypt and other ancient cultures of the Old World, victory in war was a gift of the gods: 'Amon has given to me his victory,' declared Rameses II after the battle of Kadesh. And consequently, the gods must be rewarded by gifts to, or a division of the spoils of war with, the priesthoods." Religious institutions have traditionally played an important role in supporting the internal culture of war by masking its force with elaborate rituals and teachings. As described by White (1959) in an earlier quotation from The Evolution of Culture, they have used theology and ritual to install obedience, docility and loyalty to the established order. The relationship between war and religious institutions was so close at the dawn of civilization that White speaks not of the "state" but of the "state-church" as the ruling institution of society, and he provides numerous examples to make the point (see the earlier section on religion and the origin of the state). On the other hand, most of today's major religions are based on the teachings of prophets who called for non-violence. As mentioned earlier, the teaching of non-violence goes back to a period in early history which has been called by one major philosopher, the Axial Age, at which time most of today's major religions originated. As a general rule, when religion and state are linked, the religion tends to justify the state's culture of war. With a few exceptions such as the one mentioned earlier (King Ashoka of ancient India) the opposite tends not to be true, that the state adopts the religion's belief in non-violence. Addressing this problem, a major issue in recent centuries has been the demand for separation of church and state. But this is not always achieved, and in some cases there are state religions which are used to justify a culture of war. Examples today include the state of Iran (Islam) and the state of Israel (Judaism). In the United States with its strident militarism, President George W. Bush made frequent reference to his Christian faith (he claims to be a "born-again" Christian) and there is a strong political influence of the so-called "Religious Right". The relation of religion to the culture of war has always been complex, with a struggle inside each religion between the support of state violence, on the one hand, and insistence on non-violence, on the other hand. An overview is provided by Elise Boulding (2000), in her book Cultures of Peace: The Hidden Side of History: "Every religion then contains two cultures: the culture of violence and war and the culture of peaceableness. The holy war culture calls for mobilization against evil and is easily politicized. The culture of the peaceable garden relies on a sense of the oneness of humankind, often taking the form of intentional communities based on peaceful and cooperative lifeways, sanctuaries for the nonviolent . ."
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World Peace through the Town Hall
1) The difference between "peace" and "culture of peace" and a brief history of the culture of war 2) The role of the individual in culture of war and culture of peace 3) Why the state cannot create a culture of peace 4) The important role of civil society in creating a culture of peace --Peace and disarmament movements --International understanding, tolerance and solidarity --Movements for free flow of information --The strengths and weaknesses of civil society 5) The basic and essential role of local government in culture of peace --Transparency and the free flow of information --Education for a culture of peace 6) Assessing progress toward a culture of peace at the local level
--Culture of peace measurement at the level of the state 7) Going global: networking of city culture of peace commissions |