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The late twentieth and early twenty-first century witnessed a surge in writing by Latinos and Latinas in popular genres. It is at this level that it becomes clear that an understanding of grand historical narratives needs to be brought together with the details of the particular lives of the perpetrators. This chapter will: briefly review the need for a psychosocial approach to understanding acts of terror give a description of the history of the ‘public sphere’ as outlined by Habermas use Maalouf’s (1996) thesis that the encounter with modernity can offer threats to the identity of those who feel themselves to be marginalised within that experience look in some detail at the lives of the perpetrators of the massacre. Examining the killing of staff of the satirical magazine Charlie Hebdo as a case study can provide a psychosocial understanding of acts of terror within the public sphere. One reading of some acts of extremist violence, might be to understand them as responses to the perceived violence and colonialism of the western secular public sphere. He argued that this space, emerging at the end of the 17th century, was fundamental to the development of democratic processes and civic life that underpinned the development of statehood in the west.Īn understanding of the history of the public sphere suggests that it also contains an inherent violence, as it was at birth inextricably linked to processes of colonization that were so integral to the development of modern European states. for this understanding can be provided via the notion of ‘the bourgeois public sphere’ that Habermas (1989/1962) claimed was a product of western secular thought, economic and political development. This chapter argues that the link with ‘the media’ is not incidental but is fundamental to an understanding of the nature of the phenomena and that an important framework. Many commentators have observed how the various mass media appear to play a key role in the transmission of this terror (eg Burke 2016 Weimann 2011). The past two decades have witnessed huge global interest in acts of ‘terror’. The three areas studied are religious pluralism, religious identity and inter-religious dialogue. In this article I draw on research about religion conducted in various disciplines that promote citizenship education and address religious illiteracy without reducing religion to its political functions. Despite the links between religious and citizenship education however, there are concerns about reducing religion to its political expediency of addressing religious diversity and pluralism. More specifically, religious illiteracy breeds misperceptions about religious adherents who highly identify with their religious identity and it hinders the ability of society to take religious differences seriously. Citizenship education is integrally connected with diversity policies, and the religious illiteracy common among Canadians harms those who belong to minority religions, many of whom are first- and second-generation immigrants. Given the religious diversity of the Canadian population and the increasing political salience of religion in national and international events, the marginalization of religion within citizenship education is no longer tenable. To date Canadian citizenship education in English Canada has largely ignored religion.