Differences in Religion During the Era of Slavery

In Narrative of the Life of Frederick Douglass, Douglass writes about his experiences being a slave. Intermixed in these experiences are two distinct factions: the religion of the master, and the religion of the slave. The slave masters and their families were often seen at church on Sunday, and then seen beating and mistreating their slaves on Monday. The slaves often professed to be Christians, but that did not stop them from stealing, lying, and scheming against their owners. Religion played a mighty part in the struggles between the slave and his owner, and this paper hopes to show the extent of those struggles through Douglass’ eyes.Most of the slaves brought from Africa had pagan beliefs that they kept alive despite the fact they were no longer in their own country. While some slaves were taught of Christianity by their owners and owners wives, many still held to the beliefs that they had learned as children. Douglass was one of the group that was taught Christianity, bu t that did not always stop him from leaning on some of the old pagan practices that the other slaves followed. For example, a fellow slave, Sandy Jenkins, had a root that he swore would keep a slave from being whipped by their master (Douglass, 53).The root had to be carried only on the right side of the body, and it would give protection to the person who carried it for as long as it was carried (Douglass, 53). Douglass had a need for a trinket like this when he ran away from his master, Mr. Covey. Covey had severely beaten Douglass, and Douglass had managed to get to an old master’s house in hopes of help (Douglass, 52). When he did not receive any, he hid in the woods for a while (Douglass, 53). He was facing either a beating from Covey or starvation in the woods when Jenkins came upon him (Douglass, 53).Jenkins’ free wife had a home of her own, so he took Douglass there and gave him the root (Douglass, 53) . Sure enough, when Douglass went home, Mr. Covey did not o ffer to beat him (Douglass, 53). In fact, the next day Douglass had an altercation with Covey and Hughes, his helper (Douglass, 54). Douglass beat both of them so badly that they â€Å"never wanted to lay hold of him again† (Douglass, 54). They never did, either. Douglass relates that he spent four more years as a slave, and he was never beaten again (Douglass, 54).Now, the question might be, did the root really have any effect on Douglass’s safety? If it did, how could Douglass profess to be a Christian, and still believe that a root of some kind was going to keep him safe? There are two answers to those questions, both provided by Douglass. Douglass expressed his doubts to Jenkins about the root from the very mention of it (Douglass, 53). The only reason that he took it was because Jenkins convinced him that while it might not help matters, it certainly could not hurt them (Douglass, 53).It appears as though Jenkins was right, but one has to think about the day that Douglass came home, Sunday (Douglass, 53). Mr. Covey also professed to be a Christian, and while beating a slave for everyone to see might be acceptable on other days, it was simply not done on Sunday (Douglass, 53). Proof of this fact can be derived by Covey’s actions on Monday. He came to Douglass and attempted to tie him up for a beating, but Douglass bested him (Douglass, 53). Although the root seemed to help on Sunday, it was not going to help on Monday, except for one thing.The root evidently gave Douglass the courage that he needed to be able to fight Covey and Hughes. One could argue that the root did have some saving power, but it seems much more likely that having that talisman made Douglass believe that he could fight. There really was no reason why he could not. He was more than capable of fighting a middle aged man. If nothing else, the root made him brave. What Douglass truly thought about the root came out a few years later when Douglass found himself working f or the same slave owner as Sandy Jenkins (Douglass, 59).While not in the dialogue itself, Douglass made a footnote that expressed his real feelings. He noted that while Jenkins was totally convinced that Douglass overcame Covey with the help of the root, Douglass held that idea up as a simple superstition common to â€Å"ignorant† slaves (Douglass, 59). So, perhaps there never really was an issue between Douglass choosing to be a Christian while carrying a pagan object. We know, though, the root must have helped at least a little bit. Did Douglass believe in it the moment he stood up to Covey? We will never know.However, this whole episode is representative of what a lot of slaves encountered. They became Christian by choice or by force, but there were always the old pagan beliefs in the back of their mind, the beliefs that they had carried from their home. No wonder, then, that black Christianity was so markedly different than white Christianity. In Douglass’s life st ory, he made it clearly known that he advocated slaves doing what they had to do to survive on the plantations and farms of their owners (Douglass, 81). However, some of these things went against the most basic teachings of Christianity.Slaves were often forced to steal, lie, and carry out all types of schemes to stay alive, fed, and unbeaten. Certainly, no one would claim that all slaves were Christians. The story of the root, as explained above, should be clear proof of that. Not all slave owners were Christians, so there would be no need to expect that they would teach, or force, their slaves to believe what they did not. However, this question is more about Douglass himself than any other slave. How could he condone the unscrupulous actions of any slave, and still be a Christian himself?The answer is fairly simple. Douglass made a distinction in types of Christianity. He saw the Christianity practiced in the â€Å"slaveholding† portion of the United States as a corruption of the â€Å"Christianity of Christ† (Douglass, 81). He went so far as to say that â€Å"to be a friend of the one, is of necessity to be the enemy of the other† (Douglass, 81). From this comment, we can see that Douglass did not have problems with what slaves had to do to stay alive or escape because he could not in good faith recognize the Christianity of his captors as true Christianity.In truth, why would he have any reason to do so? Douglass related many experiences in his life that had been touched by the slave holders brand of Christianity. He endeavored to start a Sunday School for his fellow slaves, and it was broken up by the â€Å"Christian† slave owners because the slaves were learning to read and write (Douglass, 59). His grandmother was sent off to live and die by herself when she was old and of no use to her owner, and all because her former owner, a â€Å"Christian,† had not bothered to release her upon his death (Douglass, 39-41).He saw women beaten unmercifully, and felt the scars and sores left by the repeated abuse (Douglass, 33). He was separated from his own mother as a small child, and allowed to see her only four or five times in his life, and then only at night because her owner would not give her a pass to be late to the fields (Douglass, 13-14). After everything he went through, how could he not consider the Christianity of most of the white men he encountered to be a false, ugly thing?Simply put, Douglass could advocate the non-Christian behavior of the slaves because they were working against a great evil, in his opinion. The battle was not between two groups that believed the same way. It was between two groups that were at desperate odds with each other. Neither one had any respect or kind thoughts for each other, so it might as well have been two completely different religions instead of one. Douglass could see that difference, so he could not be bothered to chide his fellow man for disobeying their masters.In his mind, it was the right thing to do. Douglass mentions in his narrative that he considered being a slave to a religious owner one of the worst things that could ever happen to him (Douglass, 57). It has been fully discussed why Douglass did not see slave owners as having the same type of Christianity he did, but in some instances, such as when he left Mr. Covey and went to work for Mr. Freeland, he claimed that slave owners who were not religious were far and above the best kind to work for (Douglass, 57).We may ask the question, why were religious slave owners so much worse than non-religious ones? To help us understand this situation, Douglass gives several examples of the atrocities committed by â€Å"religious† owners, and the reasons given for their abhorrent behavior. A Reverend Daniel Weeden and Reverend Rigby Hopkins, both Methodist preachers, lived near Douglass while he worked for Mr. Freeland (Douglass, 57). Rev. Weeden beat his slaves unmercifully. D ouglass recalled seeing a woman who was beaten so badly and so often that her back was raw for weeks on end (Douglass, 57).Weeden’s motto was â€Å"behave well or behave ill, it is the duty of a master to occasionally whip a slave, to remind him of his master’s authority† (Douglass, 57). Douglass deemed people of this type to be â€Å"cruel and cowardly† (Douglass, 57). Perhaps they were cruel by nature, and cowardly because they hid behind their religion and used it to excuse what they did to innocent people. The Rev. Hopkins would â€Å"whip slaves in advance of deserving it† (Douglass, 58). The smallest things, such as â€Å"a look of dissatisfaction,† would mean that a slave â€Å"had the Devil in him, and it must be whipped out† (Douglass, 58).Beatings were given for equipment malfunctions, such as a plow breaking, not taking off a hat in the presence of a white person, and even suggesting an easier way of doing a task (Douglass, 58). All this was supposed to mean that the slave was getting â€Å"high minded† and deserved punishment (Douglass, 58). Despite the cruel actions of this man, Douglass noted that there was no one â€Å"who made higher professions of religion, or was more active in revivals†¦ or prayed earlier, faster, and longer than this reverend slave driver, Rigby Hopkins† (Douglass, 58). On the other hand, Mr.Freeland did not consider himself to be religious (Douglass, 57). He gave his slaves and hired men plenty to eat, plenty of time in which to eat it, good tools to work with, and made sure that there were enough people to work his land (Douglass, 58). It is not mentioned one time that he beat his slaves. What could all this mean? One would naturally think that Christian people would be kinder to their slaves than non-Christians, but this was evidently not the case. One reason this could be is that the Christian slave owners were trying, as said before, to â€Å"beat the Devil† out of their slaves (Douglass, 58).As per the discussion of the â€Å"root† earlier, it is no surprise that most slaves were members of some pagan, tribal religion. Some denominations felt that it was better to expose their slaves to God instead of removing their suffering in this world (Thevarajah,1). Some owners thought that Christian slaves might be better than pagan slaves, presumably because they would be more obedient and better behaved (Thevarajah, 1). As we know from Douglass, this was not often the case. We can know for certain that the cruelty exuded by Christians on their slaves was not unique to Douglass’s situation.In fact, it was quite common. Looking at another recollection of servitude, this time from a female perspective, Our Nig; Or Sketches From the Life of a Free Black, by Harriet Wilson, expresses the same ideas of suffering under the hand of a Christian family. In Chapter Eight of this touching book, the main character, known mostly as â€Å"Nig,† gets a chance to go out to church meetings and embraces Christianity. However, all the woman she works for can worry about is that â€Å"Nig† will wish to go to church and to meetings on Sunday, making her unavailable for work (Wilson, Chapter 8).When the woman is questioned about her attitude, since she is a Christian herself and goes to church, she states, â€Å"Who ever thought of having a nigger go, except to drive others there? † (Wilson, Chapter 8). Here, perhaps, we find the truth of the matter. Some Christians believed that it was acceptable to make their slaves into Christians, but these Christians would always be inferior, and perhaps more prone to punishment because of the high standards their owners held them up to. Perhaps it is not so much a question of cruelty, but one of ignorance.In a sickeningly perverted way, perhaps some of the brutal slave owners felt that they were doing the right thing by beating their slaves â€Å"straight . † Narrative of the Life of Frederick Douglass is a book that really opens ones eyes to the warping of religious ideas in the light of the era of slavery. There were pagan rituals going on side by side with church services, and Christians who thought it best to be cruel in order to transfer their belief system to the people that they owned.As Douglass noted, there were two kinds of Christianity in the world at that time, they Christianity of slavery and the â€Å"Christianity of Christ. † Hopefully some of those who suffered under cruel masters in the name of salvation were later able to find the true way for themselves. Unfortunately, there are many who never survived to make their own decisions. This is the shame of the slavery era, especially for those who died in the process of their â€Å"salvation. †

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Answer| | | | | Selected Answer:|   Ã‚  Ability to survive on a wide range of fo ods found in different environments| | | | | * Question 4 0. 5 out of 0. 5 points | | | Prepare: Read pages 1 & 2 in  Fear of Food  by Harvey Levenstein.Question: Matt is following a  Paleolithic Diet  consisting of fish, grass-fed meats, vegetables, fruits, fungi, roots and nuts. Is Matt an  omnivore? Answer| | | | | Selected Answer:|   Ã‚  Yes| | | | | * Question 5 0. 5 out of 0. 5 points | | | Prepare: Read pages 1 & 2 in  Fear of Food  by Harvey Levenstein. Question: Which of the following food groups is missing in Matt’s Paleolithic diet that consists of fish, grass-fed meats, vegetables, fruits, fungi, roots and nuts? Answer| | | | | Selected Answer:|   Ã‚  Grains| | | | | * Question 6 0. 5 out of 0. 5 points | | Prepare: Read pages 1 & 2 in  Fear of Food  by Harvey Levenstein. Question: What is the evolutionary advantage of an omnivore approach to eating? Answer| | | | | Selected Answer:|   Ã‚  Ability to survive on a wide range of foods found i n different environments| | | | | * Question 7 0. 5 out of 0. 5 points | | | Prepare: Read pages 1 & 2 in  Fear of Food  by Harvey Levenstein. Question: Which of the following best describes the â€Å"omnivore dilemma? †Answer| | | | | Selected Answer:|   Ã‚  A diet consisting of many different foods coupled with a natural anxiety about safety| | | | * Question 8 0. 5 out of 0. 5 points | | | Prepare: Read pages 1 & 2 in  Fear of Food  by Harvey Levenstein. Question: Why is concern about food safety a natural outgrowth of an omnivore’s diet? Answer| | | | | Selected Answer:|   Ã‚  Wariness about unfamiliar foods reduces the risk of accidental poisoning| | | | | * Question 9 0. 5 out of 0. 5 points | | | Prepare: Read pages 1 & 2 in  Fear of Food  by Harvey Levenstein. Question: In a market economy the consumer is removed from the food producer. Answer| | | | | Selected Answer:|   Ã‚  True| | | | | * Question 10 0. out of 0. 5 points | | | Prepare: Rea d pages 1 & 2 in  Fear of Food  by Harvey Levenstein. Question: Which of the following statements best describes how an industrialized food supply causes worry about what happens to food before it reaches the consumer? Answer| | | | | Selected Answer:|   Ã‚  Consumers have no direct contact with food producers and must rely on middlemen| | | | | * Question 11 0. 5 out of 0. 5 points | | | Prepare: Read pages 1 & 2 in  Fear of Food  by Harvey Levenstein. Question: The author is most concerned about this particular type of â€Å"food fear. Answer| | | | | Selected Answer:|   Ã‚  Fears fostered by trusted scientific, medical, and governmental authorities| | | | | * Question 12 0. 5 out of 0. 5 points | | | Prepare: Read pages 2 & 3 in  Fear of Food  by Harvey Levenstein. Question: How did the decline in home food production and preparation foster food fear? Answer| | | | | Selected Answer:|   Ã‚  It eroded the trust relationship between the food producer and the cons umer| | | | | * Question 13 0. 5 out of 0. 5 points | | | Prepare: Read pages 2 & 3 in  Fear of Food  by Harvey Levenstein.Question: According to the author, how did industrialization of the food supply increase opportunities for altering foods in ways that were detrimental to health? Answer| | | | | Selected Answer:|   Ã‚  It increased the number of intermediaries between the food producer and consumer| | | | | * Question 14 0 out of 0. 5 points | | | Prepare: Read pages 2 & 3 in  Fear of Food  by Harvey Levenstein. Question: What did nutrition scientists do that set the stage for modern anxiety about food? Answer| | | | | Selected Answer:|   Ã‚  Declared food dangerous to your health| | | | * Question 15 0. 5 out of 0. 5 points | | | Prepare: Read pages 3 & 4 in  Fear of Food  by Harvey Levenstein. Question: The author suggests that to make profits the food industry sometimes fosters food fears. Answer| | | | | Selected Answer:|   Ã‚  True| | | | | * Question 16 0. 5 out of 0. 5 points | | | Prepare: Read pages 3 & 4 in  Fear of Food  by Harvey Levenstein. Question: The author criticizes these authorities for enhancing their importance by provoking food fears. Answer| | | | | Selected Answer:|   Ã‚  Public health officials| | | | | * Question 17 . 5 out of 0. 5 points | | | Prepare: Read pages 3 & 4 in  Fear of Food  by Harvey Levenstein. Question: According to the author, as people become more urbanized they increasingly rely on this source for information about food. Answer| | | | | Selected Answer:|   Ã‚  Media| | | | | * Question 18 0. 5 out of 0. 5 points | | | Prepare: Review pages 1-4 in  Fear of Food  by Harvey Levenstein. Question: Would the author agree with this statement: â€Å"Good taste is the worst guide to healthy eating? â€Å"Answer| | | | | Selected Answer:|   Ã‚  No| | | | | * Question 19 0. out of 0. 5 points | | | Prepare: Review pages 1-4 in  Fear of Food  by Harvey Levenstein. Question: Does t he author believe that scientists stoked food fears by placing greater importance on nutrients than on food itself? Answer| | | | | Selected Answer:|   Ã‚  Yes| | | | | * Question 20 0. 5 out of 0. 5 points | | | Prepare: Review pages 1-4 in  Fear of Food  by Harvey Levenstein. Question: Would the author agree that greater self-indulgence in terms of enjoying food without fear is a healthy approach to eating? Answer| | | | | Selected Answer:|   Ã‚  Yes| | | | |

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Leadership & Management on Hampton court - Essay Example According to Thurley (2003, p.124), unlike most common mazes that are normally characterized by a single spiral path winding to a center point, Hampton court maze is widely known for intriguing and confusing visitors with its numerous turns, twists, or dead ends and is often referred to as a puzzle or multi-cursal maze. The Action Plan to Hampton Court The planned maze exercise took place on Friday December 6, 2013. Our group included Mwansa, Iqura lashan and I with Iqura lashan being the nominated leader of the group. We used public transport to reach Hampton court maze. The actual venue is located at A308 and is accessible through major local roads and by train (Wright, 2001, p.98). This schedule includes a detailed account of the times, costs, visited locations, contingency as well as a critical risk assessment. Fig.1: A photo of our group members making their way inside the Hampton court maze Itinerary 8.30am: The leadership maze exercise began in the morning hours and we were sc heduled to meet our team leader, Iqura at exactly 8.30 am at Stratford. The journey began at Bromley station where we got the Victoria line to Green Park in the Jubilee line and finally got off at Stafford station where we met the team leader. After meeting, with Iqura, we took the route to Bank station from where we took the Waterloo and city line. Once at Waterloo underground station, we took the south west train towards basing stroke rail station before getting off at substation and taking the south west train to Hampton Court at around 9.15am. 9.30 am: Having successfully made our way into the historic Hampton Court Palace, we paid our entry fee of ?4.00 per each individual group member before briefly assembling under the team leader to discuss the various modalities of our leadership maze exercise. We were also provided with a costumed guide who was not only tasked with escorting our group but also making knowledgeable commentary assisting with practical issues throughout our t our of the maze. The entire duration of the maze exercise was timed and scheduled to allow for as few non program activities such as photo opportunities and a one hour lunch break. 10:00am: We picked a map at the entrance to the Hampton court maze and proceeded with the maze exercise. Despite experiencing many false trails, pitfalls and occasional dead ends, our nominated leader successfully guided the group through the maze through the turnings until we eventually reached the center of the maze. Although it did not seem that long, our path through the maze covered nearly half a mile which took us nearly 45 minutes including the time we spent taking photographs. 12.00 pm: We made our way to the exit of the maze at around noon after successfully making our way out. Our team leader quickly arranged for a light lunch and refreshments at Tiltyard Cafe situated just outside Hampton Palace grounds. After lunch, the group concluded the trip. Cost The accurate figure of the actual cost of t he trip depended on a number of factors. Having used public means of transport to get to the Hampton court maze, transportation was one of the biggest costs we incurred during the entire trip. This was particularly attributed to the distance each of the group members had to cover before reaching our final destination at the Hampton court palace maze. On the other hand, a considerable part of our budget during our leadership ma

Family of saltimbaques by Piablo Picasso and Dance hall Bellevue by Essay

Family of saltimbaques by Piablo Picasso and Dance hall Bellevue by Enerst Ludwig - Essay Example The essay "Family of saltimbaques by Piablo Picasso and Dance hall Bellevue by Enerst Ludwig" compares two paintings that were painted between the years 1900 and 1950. This includes family of saltimbaques by Piablo Picasso and Dance hall Bellevue by Enerst Ludwig. Determining the difference between a good and bad art might be quite difficult. It is essential for anyone who is interested to understand or compare different forms of arts to carefully analyze the painting first before coming into conclusion or judging that are drawing is good or bad. Aesthetic is derived from a Greek word meaning perception. It was first used by a Greek philosopher who described the theory of beauty. From this we can say that it later come to refer to an artistic work with good taste and artistry in general. When a painting is said to have esthetic value’ even if it is not sold expensively, it has value as a work of art. In the first painting, Family of Saltrtimbaque, it can be said that Picasso P ablo’s Artistry has aesthetic value because of the good taste that can be seen from the picture. To begin in painter has used a desert as the background to the painting making it quite attractive. This can easily draw ones attention who will yearn to continue exploring the picture more and more. Also the people in the picture are dressed in colorful cloths making the panting attractive to anyone who views it at first site. On the other hand, the second picture, Dance hall Bellevue by Enerst Ludwig, can also be said to have Aesthetic.

The Dalits of India Essay Example for Free

The Dalits of India Essay I had been planning my trip to India for a year. I read about the Dalit people by accident one day while waiting for my car at a car repair shop. The Dalit people — also known as â€Å"Untouchables† — have been the most oppressed caste for over 3,000 years, living at the bottom of Indias rigid social order. The word â€Å"Dalit† means â€Å"broken, ground-down, downtrodden, or oppressed. † Dalits comprise about  ¼ of the population of India: that’s seven times the entire population of Canada. [1] This large group of people are considered to pollutants to the rest of India. They are considered to be a lower class of people and are treated this way. The Dalit people are only given disgusting jobs like preparing bodies for cremation, picking up human waste and dead animals. The Adivasis is the collective name used for the many tribal peoples of India. Adivasis are not an homogenous group — with over 200 tribes speaking over 100 languages, which vary greatly in ethnicity, culture and language; however there are similarities in their way of life and generally perceived inferior position within Indian society. There are over 50 million Adivasis constituting 7. 5% of the Indian population, thus making it the largest tribal population in the world. 2] The best way for me to prepare for this trip was to get back to the basics. I started by weaning myself off of modern day conveniences. I packed away my coffee pot and my gps. I learned how to use a compass and a map. I took a few camping trips to learn how to start a fire and cook food on that fire. I researched the native plant life of India so I will know what I can eat and touch. I packed my luggage 6 months early. Every week or two I would go through and re-pack, getting down to the basics. During the ‘weaning process, I learned a lot about myself and how much stuff I do not need. The 67. 7 million people belonging to Scheduled Tribes in India are generally considered to be Adivasis, literally meaning indigenous people or original inhabitants, though the term Scheduled Tribes (STs) is not coterminous with the term Adivasis. Scheduled Tribes is an administrative term used for purposes of administering certain specific constitutional privileges, protection and benefits for specific sections of peoples considered historically disadvantaged and backward. [3] In 1952 the Nehruvian Panchsheel gave the Adivasi these rights: 1. Tribals should be llowed to develop according to their own genius. 2. Tribals’ rights in land and forest should be respected 3. Tribal teams should be trained to undertake administration and development without too many outsiders being inducted. 4. Tribal development should be undertaken without disturbing tribal social and cultural institutions 5. The index of tribal development should be the quality of their life and not the money spent [4] The race is India but the cultures are different from the ‘normal’ India natives. The Culture of the Dalits is one of hard-work and rest, honesty and simplicity, achievements and celebrations. Dalits are always creative and productive, celebrations and enjoyments. Come with that freedom, frankness, open heartedness, songs, steps, beats, drums, dance and drama; food, feasting, festivals, thanksgiving, worship, prayer and sacrifices. It is an agriculture based agrarian farm culture. [5] These groups of people are so hated that officers that are paid to protect and enforce laws never bother. They are just there for the pay. The ‘outside’ world does not want to learn about these people. If they were just given a chance, other would learn that they are not lower class people because they are poor or live a very simple life. They do not show any relevance to the modern communist economy. They have collective ownership of the means of production, they have a sense of equality among community members, they have a spirit of cooperation with each other, they make consensus decisions pertaining to the community and aim to protect and nurture their environment. With all the planning and weaning I did to prepare, I was still amazed when I first arrived. Beautiful and sad. The people are treated like a lower class but they are so full of love and life. I learned so much about life in just the few months that I was there. Even when life sucks, you can make the best out of it. Even though these people are suppressed and treated very poorly, they survive. With the help of foundations like the Dalit Freedom Network, they will continue to survive and their lives will slowly get better. I will continue to pass the story of the Dalits along to everyone I come in contact with. Their story is an encouraging one. It is my hopes that my story will touch the heart of at least one person, so that someday, other peoples like the Dalits will people who care.

Religion And Terrorism The World Situation Politics Essay

Religion And Terrorism The World Situation Politics Essay Religion can inspire peoples potential and make them undaunted in the face of death. However, countless disasters have broken out when religious extremism and terrorism combined with each other. Religious- based terrorism has become a major form of contemporary terrorism. Currently, the worlds situation has experienced drastic changes and religion as a supernatural deity worship met the requirements of peoples spiritual sustenance. Therefore, the religious- based terrorism as a type of terrorist activities spread around the world rapidly and it will long exist. This essay will firstly discuss the similarities between terrorism that is primarily religious and terrorism that is primarily secular. Following this, it will discuss the differences between terrorism that is primarily religious and terrorism that is primarily secular by analyzing one act of contemporary religious violence in detail. Finally, it will analyze the reason why it is not possible for terrorists to achieve their ai ms by using violence.. Similarities between terrorism that is primarily religious and terrorism that is primarily secular After experienced the 9 à ¢Ã¢â€š ¬Ã‚ ¢ 11 incident in 2001, a discussion on the so-called fourth wave of terrorism had risen. Unlike the previous several waves of terrorism, religious issue has become the main motive force of this new terrorism (David C. Rapoport, 2001). Religious-based terrorism means for the religious or political reasons, a religious group, organization, government or individuals attacks their religion or other religions and use violence against the innocent civilians or property.  ¼Ã‹â€ Aref M. Al- Khattar, 2003 ¼Ã¢â‚¬ ° Although driving by different forces, the religious-based terrorism and secular terrorism use violence to solve their problem and bring the society a great panic. First, both the religious-based terrorism and secular terrorism are act of violence. They convey their ideas and intentions to certain social groups by those planned violence. They seek political change by the public impact of violence. Second, the religious-based terrorism and secular terrorism are always unpredictable. Organized terroristic activities have a shelter and it is difficult to predict in advance. When and where will the terrorist activities occur? What are their aims? How terrorist activities start on? All of these issues are unknown until the terrorist events happen. Its unpredictability expanding the effect of terrorist violence and terrorism becomes very difficult to deal with. Third, the victims of the religious-based terrorism and secular terrorism have a symbolic meaning. The potential victims of terrori st attacks are not really randomly selected. These targets are the symbol of what the terrorists want to attack because of their status, their location or their activities. Fourth, the religious-based terrorism and secular terrorisms action usually has a specific political purpose. Terrorism has a political purpose which includes two situations: Firstly, some groups or organizations use such means of violent and terrorist to achieve their own political purposes. Secondly, they adopt that means of violent terrorist to change social political thoughts. Differences between terrorism that is primarily religious and terrorism that is primarily secular The religious-based terrorism and secular terrorism are different in those issues of motivation, legitimization and justification. Some Islamic fundamentalist organizations are the typical delegate of religious-based terrorism. They advocate to restore the original form of Islam and to establish a theocracy country. Terrorism is the stock in trade of the Islamic fundamentalist. The Muslim Brotherhood is a representation of fundamentalist. This organization was established in 1928 and its initial aim is to resist Western cultural influence on the Arab world. Since its inception, the Muslim Brotherhood spread its influence in the Arab world, and gradually evolved from a religious organization to a paramilitary terrorist organization. Hamas is an organization which is derived from the Muslim Brotherhood. They put forward a very aggressive struggle aim: destroy Israel with a holy war and establish an Islamic state in Palestine ultimately. After the Cold War, the terrorism activities of I slamic fundamentalist have become increasingly frequent and prove to be the most dangerous terrorism in the world (Bar S, 2004). Take Islamic fundamentalist terrorism for example. Compared with the secular terrorism, they considered violence as a sacred act or duty and terrorist activities have been given a sacred name. Killing is glorious if it is for the sacred religious. Secular moral fetters, struggle of the human nature dissipated in this glorious. Terrorists use murder and they have no limitation on the political impact, moral and practical conditions that limited secular terrorism.  ¼Ã‹â€ Bruce Hoffman, 1993 ¼Ã¢â‚¬ ° Religious allow terrorists to find a way to legitimize their acts of terror. Many religious doctrines have violent sanctions content to urge their follower filled with admiration to the God. Terrorism is a natural supporter of violence. It captured this feature of religion, misleading those devout followers. These followers believed that violence is an expression of worship and they were taking away the sinners in accordance the will of God. Therefore, they not only will not feel guilty for the murder, but believes their actions are legitimate and sacred (Sedgwick M, 2004). Compared with the other types of terrorism, their enemy is broader and numerous. This fact doomed religious-based terrorism are much bloody than the other types of terrorism. The religious-based extremism terrorists are both victimizer and victim. Piety to the religious is their spiritual motivate of carrying out terrorist attacks, but not the root causes of terrorism. They had lived quietly in the world which many religions exist there like most people. They protected their religion carefully, but their religion gradually declined under the impact of Western culture. Those desperate followers have to take the extreme method of killing to eradicate those who threaten their religious beliefs and it seems that those numerous religions may erode their faith. Those experiences in the real-life, including the power politics of Western countries, economic sanctions, military strikes, made them feel that they are victims and they have the right to retaliate to these people who bring them disaster. Terrorism will not grow up without any reason and no one born a suicide bomber ( Jones JW,2009; Roislien HE, 2005). Analysis of the possibility for religious terrorists to achieve their aims by violence Since the nineteen eighties, various types of worlds religious terrorist organizations developed rapidly. The ravages of terrorism have brought great harm to the international community and undermine the normal social order. Terrorism intensifies various contradictions and becomes a major threat to the peace of the world. Therefore, many governments condemn atrocities of the terrorist and have made it clear that they will fight against terrorism. In recent years, the international community has joint together to act against terrorism. Many countries recognize that anti-terrorism can not be met by one country alone. They must rely on the strength of the entire international community. Contemporary terrorism is more like cancer, which spread and undermined the body health of the community seriously. It undermines the international peace and social stability, which lead the international community into deep fear. So compromise with terrorists is generally refused by the whole world. Recently, many countries have committed to the fight against terrorism and have made remarkable achievements. Therefore, in this situation, religious terrorism is difficult to achieve their goal by violence. Same example can be used to illustrate the above conclusion. Organizations of Islamic fundamentalists, like Hamas, have not achieved its goal by using violence. Although causing great damage ¼Ã…’Hamas suicide bombing attacks do not destroy Israel and have no positive effects on the establishment of an Islamic state in Palestine. Instead ¼Ã…’Gaza as the stronghold of Hamas has been blockaded by Israel since 2007. As a result, Hamas lost the ability to launch large-scale attack in a long period of time. Conclusion Religion is an important component of human civilization and its contribution to mankind is undeniable. The ethical and legal norms it advocates still play an irreplaceable constraints role of peoples behavior for peace and stability of human society. But religious-based terrorism undermined international peace and social stability, which lead the international community into deep fear. Anti-terrorist is imperative, but it is also essential for each country involved in terrorism to rethink what makes them become the targets of terrorist attacks. If people use violence to combat with religious terrorism, this will only lead to more conflict of civilizations and more severe social panic. However, elimination of terrorism is an extremely complex and difficult task. So the religious-based terrorism will long exist. Therefore, all the countries involved in terrorism need to find the root causes of religious-based terrorism .What they can do now is try to prevent terrorism and minimize los ses caused by terrorist activities.