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Modernity and Terrorism

From Anti-Modernity to Modern Global Terror


Milan Zafirovski and Daniel G. Rodeheaver

In Modernity and Terrorism: From Anti-Modernity to Modern Global Terror Milan Zafirovski and Daniel G. Rodeheaver analyze the nature, types, and causes of contemporary global terrorism. The book redefines modern terrorism in a novel more comprehensive manner compared to the previous literature. It examines counter-state and state terrorism, with an emphasis on the latter in light of its scale, persistence, and intensity as well as its relative neglect in the literature. The book identifies and predicts the general cause of most modern terrorism in anti-modernity as the adverse reaction to and reversal of liberal-democratic, secular, rationalistic, and globalized, modernity. In essence, it discovers and predicts anti-liberalism in the form of conservatism as the main source and force of modern terrorism.

Fenggang Yang

opposes gay rights. Under the authoritarian regimes of the past, theologically conservative Christians in Taiwan were very much apolitical. In the democratized Taiwan today, however, these conservative Christians have become active agents mobilizing to influence legislation. Interestingly, they have

Zhidong Hao, Shun Hing Chan, Wen-ban Kuo, Yik Fai Tam and Ming Jing

human rights revolution during the “third wave of democratization” from the mid-1970s to the 1990s. Furthermore, “the church has remained one of the public voices left still questioning capitalist globalization and demanding the humanization and moralization of market economies and more just and fair

Carsten Vala

challenge simplistic faith among believers. Wielander interrogates the potential for Christian elites to link to the masses—by moving from theory to political action (democratization)—and to the world in Chapter 6 (“Christian Intellectuals, Bridging the Gap?”). She finds that deep divisions separate urban

Joshua L. Mann

inclusion of non-canonical texts and (2) are not done primarily in ‘service to the church and Christian faith’. This leads to the conclusion later in the chapter that the ‘digital turn’ has led to “a kind of democratization of ancient texts” (p. 55)—a significant and intriguing hypothesis that could use

André Laliberté

—Investigating China’s Democratisation during Its Modernisation.” PhD diss., Durham University . 1 Earlier versions of these texts were presented at a conference convened by Professor Hung-yok Ip at Oregon State University, Corvallis, under the broad theme of “Religion, Resistance Movements, and

Kamila Kolpashnikova, Matthew Galway and Osamu Sudoh

martial law and the subsequent self-identification of many Taiwanese along national, ethnic, or political lines. Alan Wachman (1994:18–22) echoes this stance by arguing that national identity crystallized as the democratization process rose from the ashes of military rule. He also couches Taiwaneseness

Joel Fetzer and J. Christopher Soper

fostered democratization by teaching indigenous Christians skills useful for forming a civil society opposed to authoritarianism.


How Taiwanese Conservative Christianity Turned Public during the Same-Sex Marriage Controversy and a Secularist Backlash

( dpp ), struggling on behalf of native Taiwanese identity and calling for independence from China. Struggling for both legitimacy and identity, the regime came to define itself more in terms of how well it, as one of the few democratized countries in Asia, practiced Western progressive values such as

Fuk-tsang Ying, Hao Yuan and Siu-lun Lau

Province. Chen-yang Kao (2013) also implemented Putnam’s (2000) concept of social capital to examine the extent to which the house church community could contribute to the construction of civic community and democratization. Putnam (1993, 2000, 2002) argued that a strong civil society requires the