On Seizing the Source: Toward a Phenomenology of Religious Violence.

As Srubar demonstrates convincingly, this primordial violence is translated in a twofold way: on the one hand, it is worked into the semantic narratives or, to use Riesebrodt’s (2010, 85–86) terminology here again, ‘discursive practices’ of religious system of knowledge; on the other hand it becomes practically significant in a vast variety of ‘behavior-regulating practices’ that topologies of the profane and the sacred entail (Srubar 2016 , 10–11).

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