Essay Example on Religion Conflict & Violence: A Societal Problem

Introduction

Unavoidably, the above notion leads to conflicts that ultimately lead to war. If religious misunderstandings do not lead to outright ferocity, then what evolves is discrimination and segregation of people outside the compact majority understanding. Religious conflict creates hatred, and a good example is an on-going brawl between the Muslim Community and Burmese monks in Myanmar.

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Why Religion Conflict and Violence is a Societal ProblemReligion conflict and violence is a societal problem. Suffice to state that even in the most remote region of the world, there is more than one form of worship. Religious manuscripts inform that worshipping is the only right way of connecting to the creator, no matter the source or form of one's creator. If people have to live harmoniously with one another, then it has to be clear that everyone has their liberty to worship as they please. However, as stated earlier on, some religions view themselves as superior as and holier than the others. They tend to dictate that only their way of worship is accurate.

Religious leaders mediate and douse tensions. Religion should address the fundamental sources of conflict. However, faith itself is nowadays becoming the root cause of that which it is supposed to curtail. Religious misunderstandings divide people. Moreover, the transformation of society is anchored on issues of spiritual individuality. Lunn (2016) reasons that religion provides the language and means through which human beings interpret their daily experiences. Religion conflict and violence, therefore, is a means to address the divine aspects of the diverse sects and their mode of worship and who they worship. As such, if unchecked, religion is a societal problem as different factions of the society have their interpretation of the same religious manuscript.

Global Perspective on Religion Conflict and Violence

Various researchers and scholars have undertaken to unravel the intricacies of religious conflict and violence. All through historical times, people have positioned religion at the center of war crimes and atrocities committed in the name of God (Finkel et al., 2016). The 1980 Fulani Jihad, 9/11 Twin Tower Bombing, and the Arab-Israeli conflict are all factions of religion (Wright & Khow, 2019). But what pushes the adherents to turn violent? Such is the burning motive that necessitates an understanding of the driving force behind martyrdom.

Fundamentalism, social movements, and apocalyptic heroes form the basis of theoretical knowledge. Various disciplines and concerned persons across the globe have tried to theorize what entails religious conflict and violence. Particularly, divergent populations have come up with theories to understand the psychology behind religious crimes. Fundamentalism turns out to be the most chaotic, and this connection is arguable. Religious beliefs play a pivotal part in the social order and discrete lives of the individuals.

Faith groupings, where persons meet to worship and garner spiritual nourishment, are potentially the sole most imperative fountains of social capital. Social movements conjoin such gathering and as a whole form a sect with its code of conduct and livelihood. However, global society condemns apocalyptic warriors. These are people, martyrs some call them, who rise as vigorous custodians of the sects' way of life. They stand to do away with anyone who is against their order to the letter. Even the highly secular western states have few extremist elements that time and again make their presence known to the world, and not in the right way.

Statistical Interpretation

The Institute for Economics and Peace surveyed thirty-five war-torn nations. They investigated the root cause of these conflicts; why and how the insurgency did start. From the year 2013, the report states, only fourteen skirmishes were not religion-related. All of the remaining war zones attributed their plight to a religious misunderstanding that led to conflict, and ultimately, the war broke out. Figurative statistics of this research pointed out a sixty percent correlation dependence of war to religion.

Sheikh & Juergensmeyer (2019) undertook to understand this notion of religious conflict and violence. They investigated more than 52,000 strict people spread in 59 nations (Sheikh and Juergensmeyer, 2019). Their results showed that Muslims had the highest fundamentalist persuasions than followers of different religions. These results concur with one conducted by Wright and Khow (2019), who pointed out inference on the slaughter of Charlie Hebdo.

Theirs concentrated on what sect is more vigilant on religious extremism and violence. Also, as a reaction to an inquiry on Nicholas Kristof's, Wright & Khow (2019) analyzed why the Islamic religion is overwhelmingly represented with severe fear-based oppression. (Wright & Khow, 2019). A more significant part of Muslim nations has seen a fast ascent in the general portion of conventional wars, cresting at 100% of every single traditional war in 2012 (Johnson & Weitzman, 2017).

Data Analysis, Validity and ReliabilityKemp (2019) expresses fundamentalist concerns established amongst Judaism, Christianity, and Islam. This research develops a significant dread of obliteration. Larson (2017) investigated the uniqueness of the strict character that prompts savagery past a widespread impact of gatherings. Such is the gist of Larson's research, putting forth a statement that religious conflict and violence is a global concern. For instance, Wright & Khow (2019) corresponds that a more exceptional level of Jews reports go to strict administrations in any event once every week that is comparative with Christians, Muslims, and Hindus.

Data validity and reliability in the context of religious conflict and violence is based on research subjects. Humans are a constant factor in all matters related to religion. The consistency of measurement of human reaction to diverse religious views lends credibility to assumptions and propositions contained herein. By evaluating different religious groups, validity is garnered, given that various factions of the said religious groups have differed understandings of the same sacred text.

The shortcomings of the studies employed lie on dependency on extremists members of the religious groups. A more neutral approach should be considered to better understand the intricacies embedded within religious animosity. A more liberal approach should be regarded as to discern the underlying factor of religious extremism. Research should henceforth be leveled towards mainstream social groups that share spiritual separation, in-group solidarity, and out-group disparagement.

Ethical ConsiderationsThe aftereffect of this revolution, religious diplomacy, or faith-based diplomacy, is the expanded attention to global harmony and peace efforts. The proposed solution in this undertaking is bound to censor on the contention that is less s...