Gender-Based Mass Shootings: An Examination of Attacks Motivated by Grievances Against Women

This study provides a quantitative examination of gender-based mass shootings in America from 1966–2018. Gender-based mass shootings refer to attacks motivated by grievances against women, divided into four categories based on a specific woman or women in general, as well as whether they directly target the source of their grievances. Findings indicate that specific woman–targeted shooters were the most common and significantly different from their counterparts in their domestic violence history, racial diversity, and engagement in spree attacks. When comparing all gender-based attacks against other mass shootings, significant differences include relationship status, children, domestic violence history, substance abuse history, and suicide. This investigation provides implications for gender and mass shooting scholars, as well as practitioners developing strategies for intervention and prevention.

Law, Violence, History

This article offers a reading of the concluding paragraph of Walter Benjamin's “Toward the Critique of Violence.” It discusses Benjamin's assertion that only a philosophical-historical approach can provide the key to a critique of violence in light of his essay's discussion of legal violence, and in light of his discovery of radically different types of violence. Benjamin argues that the legal order remains enclosed in a cycle of law-positing and law-preserving violence. Moreover, the legal order inherits the essential trait of myth and of mythic violence: ambiguity. This article shows that guilt is the destiny of those subjected to mythic (and legal) forms of violence. The fateful cycle of legal violence can be undone only by the irruption of an absolutely heterogeneous type of violence, which Benjamin calls divine violence. Its peculiarity consists in the fact that, in deposing legal violence (and the legal order as a whole), divine violence also deposes itself as violence. Although divine violence cannot be attested to as a fact or as a force unequivocally acting in the profane—that is, the human—context, it is nevertheless immanent to the profane world. Its immanence is the immanence of the messianic.