By J. Rinehart
This examine examines the sensible courting among millenarian-inspired terrorism and the method of political swap. via an exhaustive research of past due Twentieth-century activities, Aum Shinrikyo, Sendero Luminoso and Hezbollah, it concludes that during every one case, apocalyptic expectancies played an important workforce mobilization, management and healing functionality.
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Extra info for Apocalyptic Faith and Political Violence: Prophets of Terror
Thus, the utopia promised by the advent of the millennium will most certainly be a classless society in which there will be no rich and poor: no haves and have-nots. As a result, the injection of a new order or hierarchy into a society—one that divides humans into unequal classes through profound socioeconomic change—has frequently engendered millenarian expectations. For example, as the modern world began to take shape in Western Europe, particularly in the late eighteenth and early nineteenth centuries, when the class divisions engendered by industrialization came to be an important source of conflict, one sees an increase in indignation of the lower classes toward the growing TERRORISM AND PROPHECY 25 wealth of the emerging middle class: the bourgeoisie.
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. They conceive of themselves as the chosen Peruvians. ”73 Operating in Satipo Province, Lobáton was considered to have modeled himself after Fidel Castro.
11 Indeed, its significance in the life of the region can be traced to the prehistoric period. Thus, it was an ever-present force that at times lingered just below the surface of society. Yet, we can discern certain factors that contributed to its bursting forth with incredible energy under particular circumstances and in response to specific structural factors. Not the least among these was the response to contact and struggle with alien cultures. For example, through contact with the Inca in the immediate pre-Columbian period, the Shipibo peoples, who populated the region along the banks of the Ucayali River in what is now eastern Peru, formulated a set of richly dichotomized beliefs regarding the sources and nature of good and evil in their world.