is based on false dichotomies, and their ignorance of complex secular causes of supposed "religious violence". He also states that when one is discussing religious violence, he or she should also note that the overwhelming majority of religious people do not get inspired to engage in violence. Similarly, Ralph Tanner describes the combination of religion and violence as "uncomfortable", asserting that religious thinkers generally avoid the conjunction of the two and argue that religious violence is "only valid in certain circumstances which are invariably one-sided". Michael Jerryson argues that scholarship on religion and violence sometimes overlooks non-Abrahamic religions. This tendency leads to considerable problems, one of which is the support of faulty associations. For example, he finds a persistent global pattern of alignment in which religions such as Islam are viewed as causes of violence and religions such as Buddhism are viewed as causes of peace. In many instances of political violence, religion tends to play a central role. This is especially true of terrorism, in which acts of violence are committed against unarmed noncombatants in order to inspire fear and achieve political goals. Terrorism expert Martha Crenshaw suggests that religion is just a mask which is used by political movements which seek to draw attention to their causes and gain support. Crenshaw outlines two approaches when she observes religious violence in order to view its underlying mechanisms. One approach, called the instrumental approach, sees religious violence as acting as a rational calculation to achieve some political end. Increasing the costs of performing such violence will help curb it. Crenshaw's alternate approach sees religious violence stemming from the organizational structure of religious communities, with the heads of these communities acting as political figureheads. Crenshaw suggests that threatening the internal stability of these organizations (perhaps by offering them a nonviolent alternative) will dissuade religious organizations from performing political violence. A third approach sees religious violence as the result of community dynamics rather than a religious duty. Systems of meanings which are developed within these communities allow religious interpretations to justify violence, so acts like terrorism occur because people are part of communities of violence. In this way, religious violence and terrorism are performances which are designed to inspire an emotional reaction from both those in the community and those outside of it. Hector Avalos argues that religions cause violence over four scarce resources: access to divine will, knowledge, primarily through scripture;