This book is an erudite and elegiac exploration of Hindu nationalism in India today. It offers a revealing account of Hindu militant mobilizations as an authoritarian movement manifest throughout culture, polity, and economy, religion and law, class and caste, on gender, body, land, and memory. Tracing the continuities between Hindutva and Hindu cultural dominance, this book maps the architectures of civic and despotic governmentalities contouring Hindu nationalism in public, domestic, and everyday life. In chronicling concerted action against Christians and Muslims, Adivasis and Dalits, through spectacles, events, public executions, the riots in Kandhamal of December 2007 and August-September 2008, the planned, methodical politics of terror unfolds in its multiple registers. At the intersections of Anthropology, Postcolonial, Subaltern, and South Asia Studies, Angana P. Chatterji asks critical questions of nation making, cultural nationalism, and subaltern disenfranchisement. As a Foucauldian history of the present, this text asserts the role of ethical knowledge production as counter-memory.

A timely exploration of the links between religious faith and global violence--and how to break them.

This book uses evolutionary psychology as a lens to explain religious violence and oppression. The author, a clinical psychologist, examines religious scriptures, rituals, and canon law, highlighting the many ways in which our evolutionary legacy has shaped the development of religion and continues to profoundly influence its expression. The book focuses on the image of God as the dominant male in Judaism, Christianity, and Islam. This traditional God concept is seen as a reflection of the “dominant ape” paradigm so evident in the hierarchical social structures of primates, with whom we have a strong genetic connection. The author describes the main features of male-dominated primate social hierarchies— specifically, the role of the alpha male as the protector of the group; his sexual dominance and use of violence and oppression to attain food, females, and territory; in-group altruism vs. out-group hostility (us vs. them); and displays of dominance and submission to establish roles within the social hierarchy. The parallels between these features of primate society and human religious rituals and concepts make it clear that religion, especially its oppressive and violent tendencies, is rooted in the deep evolutionary past. This incisive analysis goes a long way toward explaining the historic and ongoing violence committed in the name of religion.

Demon warrior puppets, sword-wielding Taoist priests, spirit mediums lacerating their bodies with spikes and blades—these are among the most dramatic images in Chinese religion. Usually linked to the propitiation of plague gods and the worship of popular military deities, such ritual practices have an obvious but previously unexamined kinship with the traditional Chinese martial arts. The long and durable history of martial arts iconography and ritual in Chinese religion suggests something far deeper than mere historical coincidence. Avron Boretz argues that martial arts gestures and movements are so deeply embedded in the ritual repertoire in part because they iconify masculine qualities of violence, aggressivity, and physical prowess, the implicit core of Chinese patriliny and patriarchy. At the same time, for actors and audience alike, martial arts gestures evoke the mythos of the jianghu, a shadowy, often violent realm of vagabonds, outlaws, and masters of martial and magic arts. Through the direct bodily practice of martial arts movement and creative rendering of jianghu narratives, martial ritual practitioners are able to identify and represent themselves, however briefly and incompletely, as men of prowess, a reward otherwise denied those confined to the lower limits of this deeply patriarchal society. Based on fieldwork in China and Taiwan spanning nearly two decades, Gods, Ghosts, and Gangsters offers a thorough and original account of violent ritual and ritual violence in Chinese religion and society. Close-up, sensitive portrayals and the voices of ritual actors themselves—mostly working-class men, many of them members of sworn brotherhoods and gangs—convincingly link martial ritual practice to the lives and desires of men on the margins of Chinese society. This work is a significant contribution to the study of Chinese ritual and religion, the history and sociology of Chinese underworld, the history and anthropology of the martial arts, and the anthropology of masculinity.

Our origins as a slave species and the Anunnaki legacy in our DNA • Reveals compelling new archaeological and genetic evidence for the engineered origins of the human species, first proposed by Zecharia Sitchin in The 12th Planet • Shows how the Anunnaki created us using pieces of their own DNA, controlling our physical and mental capabilities by inactivating their more advanced DNA • Identifies a recently discovered complex of sophisticated ruins in South Africa as the city of the Anunnaki leader Enki Scholars have long believed that the first civilization on Earth emerged in Sumer some 6,000 years ago. However, as Michael Tellinger reveals, the Sumerians and Egyptians inherited their knowledge from an earlier civilization that lived at the southern tip of Africa and began with the arrival of the Anunnaki more than 200,000 years ago. Sent to Earth in search of life-saving gold, these ancient Anunnaki astronauts from the planet Nibiru created the first humans as a slave race to mine gold--thus beginning our global traditions of gold obsession, slavery, and god as dominating master. Revealing new archaeological and genetic evidence in support of Zecharia Sitchin’s revolutionary work with pre-biblical clay tablets, Tellinger shows how the Anunnaki created us using pieces of their own DNA, controlling our physical and mental capabilities by inactivating their more advanced DNA--which explains why less than 3 percent of our DNA is active. He identifies a recently discovered complex of sophisticated ruins in South Africa, complete with thousands of mines, as the city of Anunnaki leader Enki and explains their lost technologies that used the power of sound as a source of energy. Matching key mythologies of the world’s religions to the Sumerian clay tablet stories on which they are based, he details the actual events behind these tales of direct physical interactions with “god,” concluding with the epic flood--a perennial theme of ancient myth--that wiped out the Anunnaki mining operations. Tellinger shows that, as humanity awakens to the truth about our origins, we can overcome our programmed animalistic and slave-like nature, tap in to our dormant Anunnaki DNA, and realize the longevity and intelligence of our creators as well as learn the difference between the gods of myth and the true loving God of our universe.

One of the earliest sources of humanity's religious impulse was severe weather, which ancient peoples attributed to the wrath of storm gods. Enlightenment thinkers derided such beliefs as superstition, but in America, scientific and theological hubris came face-to-face with the tornado, nature's most violent windstorm. In this groundbreaking history, Peter J. Thuesen traces the primal connections between weather and religion in the United States. He shows that tornadoes and other storms have repeatedly drawn Americans into the profoundest of religious mysteries and confronted them with the question of their own destiny--how much is self-determined and how much is beyond human understanding or control.

***2015 National Jewish Book Award Winner*** In this powerful and timely book, one of the most admired and authoritative religious leaders of our time tackles the phenomenon of religious extremism and violence committed in the name of God. If religion is perceived as being part of the problem, Rabbi Sacks argues, then it must also form part of the solution. When religion becomes a zero-sum conceit—that is, my religion is the only right path to God, therefore your religion is by definition wrong—and individuals are motivated by what Rabbi Sacks calls “altruistic evil,” violence between peoples of different beliefs appears to be the only natural outcome. But through an exploration of the roots of violence and its relationship to religion, and employing groundbreaking biblical analysis and interpretation, Rabbi Sacks shows that religiously inspired violence has as its source misreadings of biblical texts at the heart of all three Abrahamic faiths. By looking anew at the book of Genesis, with its foundational stories of Judaism, Christianity, and Islam, Rabbi Sacks offers a radical rereading of many of the Bible’s seminal stories of sibling rivalry: Cain and Abel, Isaac and Ishmael, Jacob and Esau, Joseph and his brothers, Rachel and Leah. “Abraham himself,” writes Rabbi Sacks, “sought to be a blessing to others regardless of their faith. That idea, ignored for many of the intervening centuries, remains the simplest definition of Abrahamic faith. It is not our task to conquer or convert the world or enforce uniformity of belief. It is our task to be a blessing to the world. The use of religion for political ends is not righteousness but idolatry . . . To invoke God to justify violence against the innocent is not an act of sanctity but of sacrilege.” Here is an eloquent call for people of goodwill from all faiths and none to stand together, confront the religious extremism that threatens to destroy us, and declare: Not in God’s Name.