Millennialist Narrative and Apocalyptic Violence
The Babi movement of Iran came to a society in the nineteenth century that had a set millennialist narrative, which included an apocalyptic battle between the forces of good (led by the Imam Mahdi) and evil. Its founder, the Bab, at first appeared to claim to be just the intermediary for the Imam Ma...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
British Association for the Study of Religions
[2018]
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| In: |
Journal of the British Association for the Study of Religions
Year: 2018, Volume: 20, Pages: 1-18 |
| Standardized Subjects / Keyword chains: | B
Iran
/ Baháʾí International Community
/ End times expectations
/ Jihad
/ Violence
/ Islam
/ Clergy
/ History 1848-1850
|
| RelBib Classification: | AD Sociology of religion; religious policy AG Religious life; material religion AZ New religious movements BJ Islam KBL Near East and North Africa |
| Online Access: |
Volltext (doi) Volltext (kostenfrei) |
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| 520 | |a The Babi movement of Iran came to a society in the nineteenth century that had a set millennialist narrative, which included an apocalyptic battle between the forces of good (led by the Imam Mahdi) and evil. Its founder, the Bab, at first appeared to claim to be just the intermediary for the Imam Mahdi, but later claimed to be the Imam Mahdi himself. This set in train expectations that the apocalyptic narrative of violence would begin. The writings and actions of the Bab were provocative, but there was nothing in them to suggest an initiation of violence. Indeed, he specifically held back from calling for a jihad, which the Imam Mahdi was expected to do. Over a period of time, however, the Islamic clerics escalated matters, calling on the state to intervene to halt the spread of the movement. This led eventually to violent confrontations in three locations in Iran in 1848-1850 and an attempted assassination of the Shah in 1852. This paper looks at the events of 1848-50 and describes how the apocalyptic narrative played out. It frames the events that occurred within the theoretical schema of assaulted, fragile and revolutionary millennialist groups suggested by Wessinger and examines the stages in the escalation of the conflict, the narratives that informed this, and specifically at those factors that increased the likelihood of violence. It also examines developments after 1852 that moved the focus of the religion, now called the Baha'i religion, from catastrophic millennialism (pre-millennialism) to progressive millennialism (post-millennialism). | ||
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| STB | 0 | 0 | |a Attente de la fin des temps,Attente de la fin des temps,Clergé,Clergé,Église catholique,Djihad,Jihad,Jihad,Islam,Islam,Violence,Violence |
| STC | 0 | 0 | |a Clero,Clero,Expectativa escatológica,Expectativa escatológica,Islam,Islam,Violencia,Violencia,Yihad |
| STD | 0 | 0 | |a Attesa della fine dei tempi,Attesa della fine dei tempi,Clero,Clero,Islam,Islam,Jihad,Violenza,Violenza |
| STE | 0 | 0 | |a 伊斯兰教,伊斯兰教,回教,回教,圣战,圣职者,圣职者,圣职人员,神职人员,圣职人员,神职人员,时间终结期望,时间终结期望,世界末日期望,末日期望,世界末日期望,末日期望,暴力,暴力,武力,武力 |
| STF | 0 | 0 | |a 伊斯蘭教,伊斯蘭教,回教,回教,時間終結期望,時間終結期望,世界末日期望,末日期望,世界末日期望,末日期望,暴力,暴力,武力,武力,聖戰,聖職者,聖職者,聖職人員,神職人員,聖職人員,神職人員 |
| STG | 0 | 0 | |a Clero,Clero,Expectativa escatológica,Expectativa escatológica,Islã,Islã,Jihad,Violência,Violência |
| STH | 0 | 0 | |a Власть,Власть,Сила,Сила (мотив),Джихад,Духовенство (мотив),Духовенство,Ислам (мотив),Ислам,Ожидание конца света (мотив),Ожидание конца света |
| STI | 0 | 0 | |a Βία (μοτίβο),Βία,Εσχατολογικές προσδοκίες (μοτίβο),Εσχατολογικές προσδοκίες,Ισλάμ (μοτίβο),Ισλάμ,Κλήρος (μοτίβο),Κλήρος,Τζιχάντ |
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