Pray The Devil Back To Hell

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There are many activist groups that participate in uniting to achieve a goal that is above them. They believe in taking necessary, ethical action against the dysfunctional and terrorizing implements of political figures. In these corrupt situations, there are inherent tensions that block development. Conversation and development go hand in hand, and these activists try whole-heartedly to unite opposing forces to elicit development. The three films that will be discussed are “Bidder 70”, “Pray the Devil Back to Hell”, and Khamosh Pani(Silent Waters”. What they have in common is the joining of people with the same intent to advocate and implement to views they believe will actually improve their nation. We will see activists engaging in peaceful…show more content…
In 1989, political figure Charles Taylor began his bloody rise to power. Between 1989 and 2003, different tracks were taken by various activist group with a common goal to end the war. Involved in this movement for peacemaking, peacekeeping and peacebuilding activities was The Women of Liberia Mass Action for Peace Campaign featured in the film. Their mission was to bring about an interruption of hostilities, expedite the peace talks by ensuring that negotiating parties remained at the peace table until a negotiated settlement was reached and achieve a peace agreement. Another remarkable thing about these women is that the church which the initiation group was born accepted both Christian and Muslim women, which spoke out against the common opinion that this joining diluted faith. “But can the bullet pick or choose? Does the bullet know Christian from Muslim?” said the exceptional leader Ellen Sirleaf. While Tim’s case was for environmental peace, the Liberian Women’s Campaign was for religious peace that was tied to governmental violence. Thomas Hippler in his article “Images of Peace” explained that Christian peace in the Middle Ages had a “spatial dimension of peace: peace was local…and had temporal boundaries”. These women expanded that dimension to not only other religions, but also geographically, reaching out to other parties to come together to an agreement. Like Tim’s…show more content…
Eighteen year old son Saleem is a dreamy, simple young man who's primary ambition is to woo the pretty Zubeidaa while his mother Ayesha teaches the Quran to the children of the village. This film examines activism from a different perspective by following an aimless and apolitical young man seduced by fundamentalist activists who tries to find purpose and validation in the fundamentalist movement. It is 1979 and General Zia is about to enforce the Martial Law, leading to the rise in Islamic fundamentalism throughout the state. Activists from the city come to the village to recruit young hands to work for their misguided and cause of Islam. Some village members believe their message is of intolerance and austerity and are angered by General Zia’s postponement of democratic elections. Through flattery and intimidation, the activists bring Saleem to a political meeting in Rawalpindi, where people encourage the crowd to commit themselves to jihad (religious war) in order to make Pakistan an Islamic state. With a false sense of meaningfulness, Saleem abandon Ayesha and Zubeida who are shocked at Saleem for becoming angry, neglectful and hostile. Tensions are heightened by a religious pilgrimage of Sikhs from India, many of them used to live in the area before partition, coming to pray at holy sites. Some gave them warm welcomes like Saleem’s mother, and Muslim zealots gave not so warm welcomes. Saleem is

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