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Thesis (M.Soc.Sc.)--University of Hong Kong, 1992. / Also available in print.

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Dissertation (Ph. D.)--University of Akron, Dept. of of Sociology, 2006. / "May, 2006." Title from electronic dissertation title page (viewed 10/11/2006) Advisor, Kathryn M. Feltey; Committee members, Gay C. Kitson, Matthew Lee, Amy Kroska, Sandra Perosa; Department Chair, Mark Tausig; Dean of the College, Ronald F. Levant; Dean of the Graduate School, George R. Newkome. Includes bibliographical references.

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Thesis (M.S.)--West Virginia University, 2007. / Title from document title page. Document formatted into pages; contains vii, 89 p. Includes abstract. Includes bibliographical references (p. 55-62).

Texte remanié de: Th. doct.--Sci. polit.--Paris. / Bibliogr. p. 427-456 (tome 2). Glossaire.

Le jihadisme comporte toujours une dimension apocalyptique. La Fin des Temps ouvrant à la conquête définitive du monde par l'extension du Dar al-islam, passe par la venue d'un Messie politique qui vaincra l'Antéchrist incarné par un juif, dont tous les disciples sont aussi des juifs.Le jihadisme est inséparable d'un montage mental et psychique qui suscite un noyau archaïque de Violence et de Mort. Les paradis offerts par la Mort en Guerrier dans le nom de Dieu sont ceux de la Jouissance absolue.Le judaïsme talmudique, celui auquel s'oppose le Coran médinois, semble être l'antithèse absolu du montage des jouissances jihadistes.Les textes originels ont été interprétés par un des deux courants de l'islam dans une version d'héroïsation, de légitimation et de sacralisation de ce noyau originaire de destructivité. Dès leur origine, la figure du Juif représente donc le point critique qu'il s'agit d'éradiquer aussi bien métaphysiquement que dans sa réalité.Les processus d'adhésion ne conduisent pas nécessairement à une addiction à la jouissance archaïque absolue. De nombreux radicalisés en France sont plutôt des infra-jihadistes pris dans la recherche d'une vindicte restaurant leur narcissisme blessé. Leur engagement dans la restauration de la Gloire de Dieu leur fait espérer une plénitude identitaire rétablissant un sentiment de musulmanité glorieuse.A ce niveau, la Haine-du-Juif inhérente à la lecture radicale du Coran et des Hadiths se trouve potentialisée par les discours complotistes-antisémites, véhiculées par les réseaux sociaux et certaines prêches.Notre recherche se poursuivra autour d'une analyse des processus narratifs inhérents aux textes eux-mêmes. / Jihadism always has an apocalyptic dimension. The End of Time opening to the final conquest of the world by the extension of the Dar al-islam, through the advent of a political Messiah who will defeat the Antichrist, incarnated by a Jew, of which all followers are also Jewish.Jihadism is inseparable from a mental and psychic assembly that creates an archaic nucleus of Violence and Death. Paradise offered by the Warrior of Death in the name of God is that of absolute pleasure.Judaism under Rabbinic and Talmudic expressions, the one the Koran of Medina is violently opposed to, seems to be the absolute antithesis of the jihadist idea of enjoyment.The original texts have been interpreted in one of the two branches of islam in a heroic, legitimate and sacred version in this original nucleus of destructiveness. Ever since the beginning of time, the figure of the Jew represents the critical point and it is to be eradicated both physically and mentally.The accession process do not necessarily lead to an addiction to archaic absolute enjoyment. Many radicalized in France are rather infra-jihadists caught in the search of restoring vindictiveness narcissism, even though they are hurt. Their commitment on the path to restoring the glory of God is their hope for a true identity restoring a sense of fulness in the Muslim religion.At this level, the feeling of Hate-the-Jew inherent in radical interpretation of the Koran and the Hadith is potentiated by the many complotistes and anti-Semitic speeches, carried on by social networks and sermons.Our research will continue to have a grip on the analysis narrative processes in texts themselves.

The Israel-Palestine conflict constitutes one of the longest standing conflicts in modern times. Its continuation has often been attributed to the very nature of the conflict: two peoples pursuing an incompatible goal-ownership of the same piece of land. Violence has constituted a characteristic feature of this struggle, widely employed by the two peoples. The analysis of violence, however, has often been limited to acts of direct and physical violence that can be attributed to an individual subject. This thesis investigates violence in the conflict going beyond this traditional conceptualisation of violence. It employs Johan Galtung’s conceptual and theoretical framework, in which he identifies three types of violence: direct, structural and cultural. This thesis argues that all three types of violence are symbiotic in nature. The underlying assumption in this thesis is simple: violence breeds violence. Thus, in order to understand the persistence of the conflict, it is essential to analyse all three types of violence. The thesis proposes the hypothesis that the continuing failure to address all forms of violence, as well as omitting or minimising the importance of any of them, prevents the possibility of resolving the conflict, and thus has contributed to the protraction of the conflict. In order to examine this assumption empirically, the thesis investigates the violence in the conflict, concentrating on the Israeli barrier. The study poses two central research questions. The first asks what led to the construction of the barrier. The second asks why the barrier remains, and the Israeli occupation continues. The answers to the research questions and the account of violence have been the subjects of two contrasting narratives: Israeli and Palestinian. In order to provide both Israeli and Palestinian contributions to these questions, the thesis is divided into two accounts: Palestinian narrative and Israeli narrative. The empirical analysis of violence in the conflict, embedded in the theoretical framework of Galtung's conceptualisation of violence, and divided into the two narratives, reveals a complex cycle of violence in the conflict. It demonstrates the interconnection between the three types of violence and shows the impact of the violence on the intractability of the Israel-Palestine conflict.