By J. Rinehart
This research examines the useful dating among millenarian-inspired terrorism and the method of political switch. via an exhaustive research of overdue Twentieth-century routine, Aum Shinrikyo, Sendero Luminoso and Hezbollah, it concludes that during each one case, apocalyptic expectancies played an important crew mobilization, management and healing functionality.
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Additional resources for Apocalyptic Faith and Political Violence: Prophets of Terror
70 Los Israelitas, as it is commonly known, possesses symbols and theology uniquely crafted from both Judeo-Christian and pre-Columbian Indian sources. ” Nonetheless, the message of the death and resurrection of Jesus Christ is entirely omitted from their teachings. ”71 Israelitas embrace two important components of their faith. ” Second, it is perceived that the coming of the apocalypse will be preceded by seven years of famine and it is their assignment, as the followers of the new Savior, Gamonal, to prepare the world for the end.
Eventually, this new alliance, flush with power, would destroy the Spanish conquerors through disease and other disasters. 33 Contemporary estimates contend that out of a total population of approximately 150,000 Indians, perhaps as many as 8,000 were actively involved in the movement. 34 Taki Onqoy literally translates as “dancing sickness” and much of its ceremony centered on singing and dancing by those who came to be possessed by its spiritual powers. The ritual of singing and dancing was seen by the Indian believers as a tool of collective purification that would prepare the way for the return of their gods who would free them from the domination of the Spanish.
Concurrently, there was an increase in both explicitly religious and secular millenarianism within these areas. Michael Adas has demonstrated that participants in political violence can be stirred by millenarian expectations when confronted by the changes and dislocations engendered by European imperialism, colonization, and cultural conquest of diverse societies in Africa, Asia, and the South Pacific. He argues that traditional religious ritual and apocalyptic myth may be utilized in an attempt by indigenous peoples to offset European technological superiority.
Apocalyptic Faith and Political Violence: Prophets of Terror by J. Rinehart