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1 Jean E. Rosenfeld, "The Justus Freemen Standoff: the Importance of the Analysis of Religion in Avoiding Violent Outcomes," in Catherine Wessinger (ed.), Millennialism, Persecution, and Violence: Historical Cases, (Syracuse: Syracuse University Press) 2000, pp. 323-344.

2 Wach appropriated the term "ultimacy" from Paul Tillich, who said, "the presence of the demand of `ultimacy' in the structure of our existence is the basis of religious experience." Wach posits religious experience as a response to what William James called "something there"-hence, an "ultimate reality." Joachim Wach, Types of Religious Experience, Christian and Non-Christian (Chicago: University of Chicago Press) 1951, pp. 32-33.

3 Paul Tillich, Dynamics of Faith (New York: Harper and Row) 1957; Robert Baird, Category Formation and the History of Religions (The Hague: Mouton) 1971, p. 18; Catherine Wessinger (ed.) , Millennialism, Persecution, and Violence: Historical Cases, (Syracuse: Syracuse University Press) 2000, pp. 3-39. Michael Barkun, Religion and the Racist Right: The Origins of the Christian Identity Movement, pp. 243-254.

4 Jean Rosenfeld, in Wessinger (ed.) op. cit., p. 330.

5 Wach, op. cit., p. 32.

6 According to historian of religions Mircea Eliade, what makes us human is our symbol-making capacities, and religion is characterized by symbolic expression: sacred word, sacred act, and sacred space; see The Sacred and the Profane: The Nature of Religion, (New York: Harcourt Brace Jovanovich) 1957, inter alia,

7 The number undergoes daily revision as body parts are found and identified.

8 I will analyze the relevance of the suras-al-Tawba and Anfal-in a later paper on the symbolic world of bin Ladin's religion.

9 "Full Text of Notes Found After Hijackings," September 29, 2001, which was released by the FBI on September 28 and translated by Imad Musa of Capital Communications Group for the New York Times. I wish to thank Louis J. Vandenberg for sending me this article, as well as others pertinent to my research.

10 Judaism has similar rules about the compassionate slaughter of animals, such as, "You shall not boil a kid in its mother's milk," that form the ethical basis of dietary rules.

11 "The Monumental Struggle of Good Versus Evil," from a book by Dr. Sheikh Abdul-Kareem Zaydan, Lecturer at the University of Baghdad, Iraq, www.azzam.com.

12 Ibid.

13 Another reported name for MAK was Beit-ul-Ansar, the `house of Ansar," who are venerated by Muslims as culture heroes among Muhammad's early followers in Madinah. See "Sheikh Abdullah Azzam," p. 2 of 6, www.azzam.com

14 Their trainees were called "Afghan Arabs" and included some 5,000 Saudis, 3,000Yemenis, 2,800 Algerians, 2,000 Egyptians, 400 Tunisians, 350 Iraqis, 200 Libyans and dozens of Jordanians, by one report: "Inside Al-Qaeda: a window into the world of militant Islam and the Afghani alumni," from Janes International Security, 28 September 2001. I am grateful to Louis J. Vandenberg for sending me this report.

15 In 1998, bin Ladin and Ayman al-Zawahiri formed The World Front for Jihad against the Crusaders and the Jews. The name signals the increasing emphasis in Al Qa'ida upon the war against the United States and Israel.

16 "Osama bin Laden: FAQ," p. 4 of 14, www.msnbc.com/news/627355.asp and "Appendix B: Background Information on Terrorist Groups," p. 12 of 22, www.terrorism.com/terrorism/links.htm/, link from U.S. Department of State, "Patterns of Global Terrorism-2000."

17 Zaydan, op. cit.

18 "Summary/Review of 1998 Reports Concerning Threats by Osama Bin Laden to Conduct Terrorist Operations Against the United States and/or her Allies," p. 3 of 43, <danmahony.com>

19 Translation quoted in Bernard Lewis, "License to Kill," Foreign Affairs (November/December 1998), which was kindly emailed to me by Louis J. Vandenberg.

20 Zaydan, op. cit.,.

21 See Colin Campbell, "Cults, the Cultic Milieu, and Secularization" in A Sociological Yearbook of Religion in Britain, vol. 5 (London: SCM Press, 1972) and Michael Barkun, Religion and the Racist Right (Chapel Hill: University of North Carolina Press, 1994)243, 247-79.

22 See Jean Francois Mayer, "'Our Terrestrial Journey is Coming to an End': The Last Voyage of the Solar Temple," and Jean E. Rosenfeld, "Response to Mayer's `Our Terrestrial Journey is Coming to an End," in Nova Religio, vol. 2, no.2 (April 1999)172-207.

23Kerry Noble, Tabernacle of Hate: Why They Bombed Oklahoma City, Voyageur Publishing, 1998. See also, Jean E. Rosenfeld, Book Reviews, Terrorism and Political Violence, vol. 10, no. 4 (Winter 1998) 194-197.

24 The "parent religion" concept, as well as the concept of "holy terror," were developed by David C. Rapoport during his thirty years of teaching and writing about terrorism and political violence.

25Theologian, Sayyid Qutb, transformed the theology of the Muslim Brotherhood after 1951 by providing religious legitimacy for violent jihad against Arab secular regimes, which he perceived as "heretics." "Al-Gama'a al-Islamiyya (the Islamic Group, IG)," www.ict.org.il/inter_ter/orgdet.cfm?orgid=12.

26 "Jihad Group," www.ict.org.il/inter_ter/orgdet.cfm?orgid=18.

27 BBC News online, "Profile: Bin Ladin's Right Hand Man," September 24, 2001, 14:33GMT.

28 "Sixty Minutes" interview with General Abd al-Halim Moussa, October 19, 2001.

29Michael Barkun, Religion and the Racist Right (Chapel Hill: University of North Carolina Press) 1994, pp. 249-253; and Catherine Wessinger (ed), Op. cit., pp. 33-39; 205-344. Norman Cohn originated the term; Barkun applies it to the Christian Identity movement and Wessinger incorporates it into a broader taxonomy of persecuted and/or violent new religious movements. She has also recently identified Al Qa'ida as a revolutionary millennial movement (personal email, October 6, 2001).

30 Wessinger, Ibid, p. 33.

31 Jean E. Rosenfeld, The Island Broken in Two Halves, (University Park: The Pennsylvania State University Press) 1999, pp. 251-266. Cf. also, Wessinger, op.cit., pp. 11-12.

32 Wessinger, op. cit., p 14. Reader's and Stone's observations are expressed as "the pragmatics of failure."

33 Catherine Wessinger has utilized their insights to elaborate a category she calls "fragile millennial groups." Such groups may have a high propensity to achieve their ultimate concern by violent means. Op. cit., pp. 25-32;121-184,

34 Jayne Seminare Docherty, "Bridging the Gap between Scholars of Religion and Law Enforcement Negotiators," (paper presented at the annual meeting of the American Academy of Religion, 21-24 November, 1998, Orlando, Florida.

35 See Jayne Seminare Docherty's dissertation on the Branch Davidian standoff, "When the Parties Bring Their Gods to the Table" (forthcoming as a book from Syracuse University Press, 2001) and Jean E. Rosenfeld, The Island Broken in Two Halves: Land and Renewal Movements among the Maori of New Zealand (University Park: The Pennsylvania State University Press) 1999.

36 I have described this elsewhere in "The Justus Freemen Standoff: the Importance of the Analysis of Religion in Avoiding Violent Outcomes," in Catherine Wessinger (ed.), Millennialism, Persecution, and Violence: Historical Cases (Syracuse: Syracuse University Press) 2000, pp. 323-346.

37 It is important to note that virtually all non-normative religious groups are described in these same terms, but only a miniscule number of them contemplate or engage in violence. Thus, an accurate assessment may prevent them from being persecuted by civil authorities.

38

39 Wessinger, op. cit., p. 7.

40 State police in conflict with religious parties expect them to behave as do hostage-takers, con men, or criminals and do not adapt their tactics and strategies to the often counter-intuitive behavior of a community that believes that whatever happens is the will of God.

41

42 Wessinger, Millennialism, Persecution, and Violence, pp. 5, 39. Lonnie Kliever, "Believers, Law Enforcement Agents, and Religious Scholars: communicating across Worldviews of Religions and Professional Disciplines," paper presented at the annual meeting of the American Academy of Religion, 21-24 November, 1999, Orlando, Florida.

43

44 Wallace, op. cit., p. 267.

45 Ibid.

46 Ibid, p. 268.

47 See Mircea Eliade, The Sacred and the Profane: the Nature of Religion, (New York: Harcourt, Brace, Jovanovich) 1959, p. 18 and passim.

48 Muslim Brotherhood Movement Homepage, link from <www.geocities.com/Athens/Agora/dd3060/"qutb-studies">, accessed 10-16-01.

49 "Al-Gama'a al-Islamiyya (The Islamic Group, IG)," < www.ict,org,il/inter_ter.orgdet.cfm?orgid=12?

50 Stephen Engleberg, "One Man and a Global Web of Violence," The New York Times, January 14, 2001(?), reprinted on <www.omaid.com/english_section/in_the_pres/binLadin_NYT_Jan14.htm#tap

51 Englebert, op.cit., p. 5 of 13;Richard Engel "Inside Al-Qaeda: a window into the world of militant Islam and the Afghani alumni," from Janes International Security, 28 September 2001 (I wish to thank Louis J. Vandenberg for forwarding this document to me); al-Jazirah interview with bin Ladin, 1998, op.cit.

52 Information changes daily; Ayman al-Zawahiri, reported to be the founder of a group called the Vanguards of Conquest, which is reputedly close to the Islamic Group, is considered in some news reports to be the "brains" or "CEO"of al-Qa'ida, while bin Ladin is the "Chairman of the Board" (CNN, "Sixty Minutes," October 19, 2001). It is possible that Mohammad Atta was a member of the Vanguards of Conquest, but this is my own deduction from a reference to the hijackers as "vanguards" in bin Ladin's October 7, 2001, televised statement.

53 Wallace, op. cit., p. 265.

54 "Transcript of `Usamah Bin-Ladin, the Destruction of the Base': Interview with Usamah Bin-Ladin," a video film conducted (in June? 1998) by Jamal Isma'il in Afghanistan, aired 10 June 1999 by al-Jazirah television, Qatar. < www.terrorism.com/terrorism/binladintranscript.html, p. 11 of 12.

55 Ibid, p. 3 of 12.

56 Ibid

57 Ian Reader, "Imagined Persecution: Aum Shinrikyo, Millennialism, and the Legitimation of Violence, in Wessinger, Millennialism, p. 174.

58 Abdullah Yusuf Ali, The Meaning of the Holy Qur'an, "Al Tawbah," Surah 9, especially vs. 100-101, note 1348, p. 467. This was one of two Surahs the hijackers were told to read the night before their attack.

59 "Bin Laden's Statement: `The Sword Fell', New York Times, October 8, 2001, p. B7.

60 Associated Press bulletin, September 28, 2001, from the 1998 al-Jazirah transcript (see note 11).

61 T. Christian Miller, "Bin Laden's Voice Out of Nowhere," Los Angeles Times, October 16, 2001, p. A4.

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