Argues that the modern Western world's reductive understanding of sacrifice simplifies an enormously broad and dynamic cluster of religious activities, drawing on a comparative study of Vedic and Jewish sacrificial practices to demonstrate not only that sacrifice has no single, essential, identifying characteristic, but also that the elements most frequently attributed to such acts--death and violence--are not universal.

This award-winning study presents “a thought-provoking examination of sacrifice” that significantly extends our understanding of the practice (James Getz, Journal of Religion). For many Westerners, the term sacrifice suggests ancient and primitive ritual practices. It conjures the notion of slaying an animal victim, usually with the aim of atoning for human guilt. In Beyond Sacred Violence, Kathryn McClymond argues that this reductive understanding of sacrifice overlooks an enormously broad and dynamic cluster of religious activities. Drawing on a comparative study of Vedic and Jewish sacrificial practices, McClymond demonstrates that sacrifice has no single, essential, identifying characteristic. She also shows that the elements most frequently attributed to such acts—death and violence—are not universal. In fact, the world of religious sacrifice varies greatly, including grain-based offerings, precious liquids, and complex interdependent activities. Winner, 2009 Georgia Author of the Year Award for Creative Nonfiction

This text explains what religious terrorists and religious peacemakers share in common and what causes them to take different paths in fighting injustice.

"In 2016, thousands of people travelled to North Dakota to camp out near the Standing Rock Sioux Reservation to protest the construction of an oil pipeline that is projected to cross underneath the Missouri River a half mile upstream from the Reservation. The Standing Rock Sioux consider the pipeline a threat to the region's clean water and to the Sioux's sacred sites (such as its ancient burial grounds). The encamped protests garnered front-page headlines and international attention, and the resolve of the protesters was made clear in a red banner that flew above the camp: "Defend the Sacred". What does it mean when Native communities and their allies make such claims? What is the history of such claim-making, and why has this rhetorical and legal strategy - based on appeals to religious freedom - failed to gain much traction in American courts? As Michael McNally recounts in this book, Native Americans have repeatedly been inspired to assert claims to sacred places, practices, objects, knowledge, and ancestral remains by appealing to the discourse of religious freedom. But such claims based on alleged violations of the First Amendment "free exercise of religion" clause of the US Constitution have met with little success in US courts, largely because Native American communal traditions have been difficult to capture by the modern Western category of "religion." In light of this poor track record Native communities have gone beyond religious freedom-based legal strategies in articulating their sacred claims: in (e.g.) the technocratic language of "cultural resource" under American environmental and historic preservation law; in terms of the limited sovereignty accorded to Native tribes under federal Indian law; and (increasingly) in the political language of "indigenous rights" according to international human rights law (especially in light of the 2007 U.N. Declaration of the Rights of Indigenous Peoples). And yet the language of religious freedom, which resonates powerfully in the US, continues to be deployed, propelling some remarkably useful legislative and administrative accommodations such as the 1990 Native American Graves Protection and Reparation Act. As McNally's book shows, native communities draw on the continued rhetorical power of religious freedom language to attain legislative and regulatory victories beyond the First Amendment"--

In Sacred Violence, Jill N. Claster brings new insight and focus to the history of the crusades. The book includes an 8-page color insert of illustrations, 12 maps, over 25 black-and-white illustrations, a chronology of the crusades, and a list of rulers.

After the terrorist attacks of 9/11, those in London and Madrid, and the arrest of the “Toronto 18,” Canadians have changed how they think about terrorism and security. As governments respond to the potential threat of homegrown radicalism, many observers have become concerned about the impact of those security measures on the minority groups whose lives are “securitized.” In Religious Radicalization and Securitization in Canada and Beyond, Paul Bramadat and Lorne Dawson bring together contributors from a wide range of academic disciplines to examine the challenges created by both religious radicalism and the state’s and society’s response to it. This collection takes a critical look at what is known about religious radicalization, how minorities are affected by radicalization from within and securitization from without, and how the public, media, and government are attempting to cope with the dangers of both radicalization and securitization. Religious Radicalization and Securitization in Canada and Beyond is an ideal guide to the ongoing debates on how best to respond to radicalization without sacrificing the commitments to multiculturalism and social justice that many Canadians hold dear.

At its founding, the United States was one of the most religiously diverse places in the world. Baptists, Methodists, Catholics, Episcopalians, Presbyterians, Congregationalists, Quakers, Dutch Reformed, German Reformed, Lutherans, Huguenots, Dunkers, Jews, Moravians, and Mennonites populated the nations towns and villages. Dozens of new denominations would emerge over the succeeding years. What allowed people of so many different faiths to forge a nation together? In this richly told story of ideas, Chris Beneke demonstrates how the United States managed to overcome the religious violence and bigotry that characterized much of early modern Europe and America. The key, Beneke argues, did not lie solely in the protection of religious freedom. Instead, he reveals how American culture was transformed to accommodate the religious differences within it. The expansion of individual rights, the mixing of believers and churches in the same institutions, and the introduction of more civility into public life all played an instrumental role in creating the religious pluralism for which the United States has become renowned. These changes also established important precedents for future civil rights movements in which dignity, as much as equality, would be at stake. Beyond Toleration is the first book to offer a systematic explanation of how early Americans learned to live with differences in matters of the highest importance to them --and how they found a way to articulate these differences civilly. Today when religious conflicts once again pose a grave danger to democratic experiments across the globe, Beneke's book serves as a timely reminder of how one country moved past toleration and towards religious pluralism.