Yesterday, there were news reports that a trio of U.S. drones had hunted down and killed someone named Usamah al-Muhajir in northwest Syria. I had never heard of him and I’ll bet 99% of news consumers who saw the reports had never heard of him either, although he may be the same guy, Abu (an honorific) Osama (another spelling of Usamah) al-Muhajer, who was running the Islamic State affiliate in Yemen and was arrested by our Saudi “allies” in 2019. None of the news reports I saw said that. They all said that he was an Islamist though, a description that probably caused most Americans to think “Good— one for our team! Damn Muslims!” In other words, the media descriptions, subtly suggesting religious war, stoke religious bigotry and hatred.
And yet… the 3 Abrahamic religious traditions-- Judaism, Christianity and Islam-- all teach and promote peace, justice and compassion and all prominently emphasize ethical principles and the importance of treating others with respect and kindness. Social constructs with ulterior motives, whether governments or even religious organizations often claim to represent a particular religion and the actual teachings and beliefs of that religion. Acts of violence or conflicts carried out in the name of religion are often the result of factors like politics, historical grievances, social tensions or misinterpretations of religious texts. In the case of Christianity, for example, while the indisputable central message of Jesus Christ emphasizes love, forgiveness and nonviolence, there have been— and continue to be— historical instances where “Christian” institutions have promoted wars and violence. Similarly, Islam, in the West routinely smeared for an association with violence, has teachings that emphasize peace, justice and self-defense. Islam prohibits the initiation of aggression and emphasizes the importance of resolving conflicts peacefully.
Religion itself is a complex, multifaceted concept that encompasses a wide range of beliefs, practices, and systems of thought, a social and cultural phenomenon that addresses fundamental questions about the nature of existence, the purpose of life, and the relationship between humans and the sacred or transcendent. Religions usually involve belief in a higher power— gods or a divine being. They offer explanations for the origins of the universe and humanity, provide moral guidelines and ethical principles for human behavior, and offer rituals, ceremonies, and practices that are intended to appear to connect individuals and communities with the divine. They try to provide comfort, meaning and a sense of purpose to believers, as well as a source of communal identity and cohesion.
Man started inventing religions tens of thousands of years ago, maybe right from the very beginning of the species. The oldest known example of intentional burials with ritualistic elements comes from the sites in the Middle East, such as the Shanidar Cave in Iraq, dating back around 70,000 years. And as human societies developed, religious beliefs became more complex and organized. Ancient civilizations that were developed around the great river valleys (Tigris and Euphrates, Nile, Indus, Yellow) had elaborate religious systems that involved worship of multiple gods and goddesses, complex rituals, and the construction of monumental religious structures. So why?
Some researchers assert that religious beliefs and behaviors are deeply rooted in human cognitive processes and evolutionary adaptations. For example, the human tendency to perceive agency and intentionality in natural events may have led to the belief in supernatural beings or forces. Additionally, religious rituals and beliefs may have provided social cohesion and cooperation, enhancing the survival and reproductive success of early human groups.
Religion has often served as a way to explain natural phenomena, such as the origins of the universe, the forces of nature, and the mysteries of life and death. In the absence of scientific knowledge, religious narratives and mythologies provided relatively simple explanations and meaning to these unanswered questions.
Religion offers solace, comfort and a sense of meaning to individuals and communities by addressing existential concerns, such as the fear of death and by providing frameworks for understanding the purpose and nature of human existence. Religious rituals also offer a sense of control, hope, and emotional support during challenging times.
I don’t know of any societies without some kind of religion or at least shared spirituality. Do you? The reason I started thinking about this after I read the reports of the killed of al-Muhajir yesterday was because I began wondering if religion is what motivates “religious wars.” Maybe… a little. But not really the sole cause as far as I can remember history. “Religious” wars always seem to be rooted in a combination of historical, political, social and economic factors, with religion sometimes serving as a rallying point or a means of identity formation. When you think back on the religious conflicts— whether the Crusades or the European wars between Catholics and Protestants or the current conflicts in the Middle East, between India and Pakistan, in Ireland or between American evangelicals and normal people, these are some of the non-religious factors that contribute:
Identity group dynamics that become closely intertwined with social, political, or ethnic identity and then fuel a sense of competition, perceived threats or the desire for dominance or control over resources or territory.
Conflicts that are framed in religious terms often have underlying political or socioeconomic motivations. Disputes over power, resources, land or political control are often masked or intensified by religious rhetoric or ideologies. Political leaders exploit religious sentiments to mobilize support, consolidate power or divert attention from other issues.
Religious texts and teachings are always subject to different interpretations and fanatics and their followers in all religions distort religious doctrines to justify violence or aggression. The manipulation of religious beliefs to promote intolerance, exclusivism, or extremism contribute to conflicts between different religious groups, like the tragic occurrences we watched in Jenin all of last week.
Religious conflicts have more often than not been influenced by geopolitical dynamics, such as competition for resources or geopolitical influence. Conflicts have been exacerbated or influenced by external actors who support one side or exploit religious divisions for their own interests.
In the case of Northern Ireland, for example, the conflict between Catholics and Protestants has deep historical roots that extend beyond religious differences. The conflict has historical, political, and socioeconomic dimensions, including issues of national identity, colonialism, discrimination and power-sharing. While religion has been a defining aspect of the conflict— with religious identities often aligning with broader political and cultural divisions— the conflict cannot be reduced solely to religious disagreements. Same thing in Palestine. The conflict involves competing national aspirations, control over land and resources, historical grievances, and issues of self-determination. While religious identities between Jews and Muslims, are entwined in the conflict, it is not solely about religion but encompasses complex geopolitical and historical factors. Religion is exploited by political leaders and fanatics on both sides.
According to Matthew White’s 2011 tome on war crimes, The Great Big Book of Horrible Things: The Definitive Chronicle of History’s 100 Worst Atrocities, “of the one hundred events White lists in his detailed study, he only lists eleven of them under the category of ‘Religious Conflict’: The Taiping Rebellion (20 million deaths), Thirty Years War (7,500,000 deaths), Madhi Revolt (5,500,000 deaths), Crusades (3 million deaths), French Wars of Religion (3 million deaths), War in the Sudan (2.6 million deaths), Albigensian Crusade (1 million deaths), Panthay Rebellion (1 million deaths), Hui Rebellion (640,000 deaths), Partition of India (500,000 deaths), Cromwell’s invasion of Ireland (400,000 deaths).”