By Stephen Ellis
Liberia used to be within the headlines in 1990 while millions of juvenile warring parties, together with younger males donning women's garments and peculiar items of adornment, laid seige to the capital, Monrovia. in keeping with the challenge, a West African peacekeeping strength, ECONMOG, used to be despatched to stabilize the rustic and forestall the most warlord, Charles Taylor, from coming to strength. Seven years later, notwithstanding, Taylor was once elected President. the rustic had a delicate peace however the struggle had unfold to its neighbour Sierra Leone. This publication strains the background of the civil struggle that has blighted Liberia lately and appears at its roots within the method governments were confirmed in West Africa in the course of the twentieth century.
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This ebook includes a few vital readings delivering a variety of subject matters within the philosophy of faith.
Liberia used to be within the headlines in 1990 while millions of teenybopper combatants, together with younger males donning women's garments and peculiar gadgets of adornment, laid seige to the capital, Monrovia. in keeping with the predicament, a West African peacekeeping strength, ECONMOG, used to be despatched to stabilize the rustic and forestall the most warlord, Charles Taylor, from coming to energy.
This path-breaking multi-faith, multi-disciplinary assortment explores the influence of faith at the formation of fellows and masculinities in twentieth-century Britain. Contributions interact with the most important spiritual denominations together with Islam, Christianity, Judaism, Hinduism, New spiritual pursuits and no-religionism, and mix methodological insights from the background of faith and masculinity reviews with theology, psychology, movie reviews, cultural thought and sociology.
The desire to visualize completes J. L. Schellenberg's trilogy within the philosophy of faith, following his acclaimed Prolegomena to a Philosophy of faith and The knowledge to Doubt. This e-book marks a outstanding reversal in our figuring out of the potential for non secular religion. the place different works deal with non secular skepticism as a lifeless finish, the desire to visualize argues that skepticism is the one aspect from which a formal starting in non secular inquiry—and in faith itself—can be made.
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1:858). This is Jean-Jacques’ defense against the plot of the Gentlemen. They may succeed in taking away the goods of this life, but imagination returns them to him. Indeed, “only he is securely happy, because . . nothing can take those of the imagination away from whoever knows how to enjoy them. He possesses them without risk and without fear” (CW 1:119; Pl. 1:814). The difference between the ethereal realms and the underground is clear. In the ethereal realms, there are no obstacles. There is nothing to trip Jean-Jacques.
He explains to the Frenchman the curious goings-on surrounding the portraits and engravings. The “exposé,” as the Frenchman terms it, is occasioned by Rousseau’s following recollection of his ﬁrst meeting with JeanJacques, a meeting that is supposed to have occurred in the interval between the “First” and the “Second Dialogue”: “Based on the much praised portraits of him that are displayed everywhere and extolled as masterpieces of likeness before he returned to Paris, I expected to see the face of an awful Cyclops like the English portrait or of a grimacing little valet like that of Fiquet” (CW 1:89; Pl.
This is “classic” scandal in the sense that someone who is expected to be, and who claims to be, virtuous is found instead to be debauched. Following this discovery, the Gentlemen enter an unusual path. They do not want to let evil continue, but they do not want to have Jean-Jacques publicly tried and punished. “After having had the misfortune to live intimately with this scoundrel, they could not deliver him over to public prosecution without exposing themselves to some blame” (CW 1:34; Pl. 1:702).