Fault Line War: Fault Line War - Strategies of Modern Conflict

By Fouad Sabry

What is Fault Line War

A fault line war is one that takes place between two or more identity groups from different civilizations. It is a communal conflict between states or groups from different civilizations that has become violent. These wars may take place between states, between nongovernmental groups, or between states and nongovernmental groups. Most often, the issue in a fault line war is often over territory, but it could also be over the control of people. Such wars within states may involve groups that are predominantly located in different territories or groups that are intermixed. In the latter, violence often erupts periodically.

How you will benefit

(I) Insights, and validations about the following topics:

Chapter 1: Fault Line War

Chapter 2: Civilization

Chapter 3: Nation State

Chapter 4: Nation

Chapter 5: Clash of Civilizations

Chapter 6: Ethnic Conflict

Chapter 7: Samuel P. Huntington

Chapter 8: Foreign Affairs

Chapter 9: Westernization

Chapter 10: Insurgency

(II) Answering the public top questions about fault line war.

Who this book is for

Professionals, undergraduate and graduate students, enthusiasts, hobbyists, and those who want to go beyond basic knowledge or information for any kind of Fault Line War.

• Language: English
• Publisher: One Billion Knowledgeable
• Release date: May 26, 2024

Book preview

Chapter 1: Fault line war

A fault line conflict is fought between two or more identity groups (often religious or ethnic) from distinct civilizations.

{End Chapter 1}

Chapter 2: Civilization

A civilization is any sophisticated culture marked by the development of the state, social stratification, urbanization, and symbolic means of communication beyond natural spoken language (namely, a writing system).

Additional characteristics of civilizations include agriculture, architecture, infrastructure, technological development, taxation, regulation, and labor specialization. In general, the earliest rise of civilizations is related with the last stages of the Neolithic Revolution in West Asia, which culminated in the relatively rapid process of urban revolution and state formation, a political development associated with the establishment of a ruling class.

The English word civilization comes from the 16th-century French civilisé (civilized), the origin of civilis (civil), connected to civis ('citizen') and civitas ('society') (city).

Therefore, the term condemned barbarism and impoliteness, pursuing progress actively, as was typical of the Age of Enlightenment.

In the late 1700s and early 1800s, during the French Revolution, civilization was never used in the plural and referred to the collective advancement of humanity. In French, this is still the case. Only in this broad sense is it feasible to speak of a medieval civilization, which in Elias's definition would have been an oxymoron.

Already in the 18th century, not everyone viewed civilisation as a benefit. Rousseau's books, particularly Emile, provide one of the most historically significant distinctions between culture and civilization. In this case, civilization, which is more rational and socially oriented, is not fully compatible with human nature, and human wholeness is only achieved through the recovery or approximation to an original discursive or prerational natural oneness (see noble savage). First by Johann Gottfried Herder and then by thinkers such as Kierkegaard and Nietzsche, a new method was derived from this, particularly in Germany. This perspective views cultures as natural entities that are not determined by conscious, rational, deliberate activities, but rather by a pre-rational folk spirit. In contrast, civilization, despite being more rational and successful in material growth, is unnatural and leads to vices of social life like as cunning, hypocrisy, envy, and greed.

V. Gordon Childe and other social scientists have identified a number of characteristics that separate a civilisation from other types of society. Grain surpluses have been particularly significant since grain can be stored for an extended period of time.

Journal of Political Economy research challenges the surplus model. It hypothesizes that horticulture was more productive than cereal cultivation. Due to the appropriability of annual harvests, however, only grain agriculture generated civilization. Rural populations that could only cultivate cereals could be taxed to enable for elite taxation and urbanization. This also had a negative impact on the rural population, resulting in an increase in the relative agricultural output per farmer. Farming efficiency generated a food surplus, which was maintained by limiting rural population growth in favor of urbanization. In reality, the suitability of highly prolific roots and tubers inhibited the creation of nations and hindered economic progress. Non-farmers tend to congregate in cities to work and do business.

In comparison to other cultures, civilizations possess a more complicated political system, specifically the state. Societies in states are more stratified

Bands of hunter-gatherers, which are typically egalitarian.

Agricultural/pastoral societies that typically have two inherited social classes, chief and commoner.

Chiefdoms with many hereditary social classes, including monarch, noble, freemen, serfs, and slaves, are characterized by their stratification.

Civilizations with sophisticated social systems and institutionalized governments.

Economically, civilizations exhibit more intricate ownership and transaction patterns than less organized communities. People who reside in a single location are able to amass more personal belongings than nomads. Some individuals also obtain landed property, or private land ownership. Because a portion of people in civilizations do not produce their own food, they must barter their goods and services for food in a market system or receive food through tribute, redistributive taxation, tariffs, or tithes from the portion of the population that produces food. Gift economies were supplemented by rudimentary barter systems in prehistoric human societies. By the beginning of the Iron Age, modern civilizations had created money as a means of exchange for increasingly complicated transactions. In a hamlet, the potter prepares a vessel for the brewer in exchange for a particular amount of beer from the brewer. In a city, the potter might require a new roof, the roofer a new pair of shoes, the cobbler new horseshoes, the blacksmith a new coat, and the tanner a new pot. These individuals may not know one another directly, and their needs may not arise simultaneously. A monetary system is a means of structuring these responsibilities in order to ensure their fulfillment. Since the earliest monetarized civilizations, social and political elites have benefited from monopolistic control of monetary systems.

The transition from simpler to more complex economies is not necessarily accompanied by a rise in living standards. For instance, although the Middle Ages are frequently portrayed as a period of decline following the Roman Empire, research indicates that the average height of males during the Middle Ages (c. 500 to 1500 CE) was greater than that of males during the preceding Roman Empire and the succeeding Early Modern Period (c. 1500 to 1800 CE). To maintain accurate records, merchants and bureaucrats relied on written communication. The scale of a city's population and the complexity of its commerce among individuals who are not all personally acquainted prompted the need for writing. However, writing is not always required for civilization, as demonstrated by the Inca civilization of the Andes, which did not use writing at all except for a complex recording system consisting of knotted strings of varying lengths and colors: the Quipus, and nevertheless functioned as a civilized society.

As a result of its division of labor and central government planning, civilizations have developed a wide variety of additional cultural characteristics. These include organized religion, the evolution of the arts, and innumerable new scientific and technological advancements.

Throughout history, prosperous civilizations have expanded, conquering more area and absorbing more once barbaric people. Nonetheless, certain tribes or groups of people remain uncivilized even now. Some refer to these cultures as primitive, a term that is considered derogatory by others. Primitive suggests that a civilization is first (Latin: primus) and that it has not altered from the birth of humanity, despite evidence to the contrary. Since all cultures of today are contemporaneous, the so-called primitive cultures of today are in no sense previous to those we consider civilized. Today, anthropologists use the word illiterate to describe these individuals.

Colonization, invasion, religious conversion, the expansion of bureaucratic control and trade, and the introduction of agriculture and writing to illiterate peoples all contributed to the development of civilization. Some non-civilized individuals may adopt civilized behavior voluntarily. But civilisation is also propagated by the technological, material, and social domination it generates.

Comparisons of the relative importance of agricultural as opposed to commerce or manufacturing capacities, the territorial extensions of a society's authority, the complexity of its division of labor, and the carrying capacity of its urban centres are used to determine a society's level of civilization. A developed transportation system, writing, standardized measurement, currency, contractual and tort-based legal systems, art, architecture, mathematics, scientific comprehension, metallurgy, political frameworks, and organized religion are secondary factors.

Historically, polities that achieved significant military, ideological, and economic dominance distinguished themselves as civilized in contrast to other civilizations or human groups outside their sphere of influence, referring to the latter as barbarians, savages, and primitives.

Civilization can also refer to a complex society's culture, not