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crusade against (someone or something)

To strongly oppose someone or something and encourage others to do the same; to fight against someone or something. Many people in our small town are crusading against that big construction project because they feel that we don't need more stores so close to our homes.
See also: crusade

crusade for (someone or something)

To strongly support someone or something and encourage others to do the same; to fight in favor of someone or something. Many people in our small town are crusading for that big construction project because the closest store right now is 10 miles away.
See also: crusade

crusade against someone or something

to campaign or demonstrate against someone or something. You are always crusading against one cause or another. Ed started crusading against Eric and the latter threatened suit.
See also: crusade

Crusade for someone or something

to campaign or demonstrate for someone or something. I can hardly crusade for the defeat of a friend. Ed went on a crusade for Eric, hoping to get him elected.
See also: crusade
References in periodicals archive ?
Sadeque has first credited the sultana with preserving political stability in Egypt against the impending tide of disaster rushing up the Nile in the form of Louis' crusading army.
Yet, the entire appeal of this new form of crusading journalism is just that - the good guys beating up the bad guys.
As indicated by its title, the author does not consider crusading activity outside the Levant besides a bit on the Iberian Peninsula during the Second Crusade.
Far too many histories of the crusades, both scholarly and popular, begin with 1095, thereby rendering the whole phenomenon incomprehensible and contributing to a profound misunderstanding of crusading in particular and of Christian-Islamic relations in general.
The author made great use of his knowledge of Byzantine history and shows how feeble were the successes of the crusading armies when set against their unsettling effects on the balance of power in the Middle East.
we hope to show how certain communities and individuals responded to the cultural, existential, and intellectual challenges posed by crusading warfare and ideology, the place of crusading memories in real and imagined geographies, and the role of the crusading past in shaping collective and institutional identity.
Indeed, the most interesting aspects of his story have little to do with Islam and everything to do with presenting the striking admixture of religious devotion, greed, ambition, and willingness to shed an enemy's blood that characterized the behavior of the crusading forces.
The first volume begins with, inter alia, seven essays on various aspects of the Crusades: how Europeans saw the Mohammedan world in literature, how Crusades were paid for in the fourteenth century and the crusading motives of various Italian city-states in the Latin East in the twelfth century.
In terms of motivation, he denies that crusading was a colonial enterprise, pointing out that only 18 per cent of the known settlers in Palestine and Syria before 1131 had taken the cross.
Finding current scholarly understanding of the concept of vengeance as the ideological motivation for the Crusades to be both incomplete and inaccurate, particularly in regards to the prevalence of biblical themes of vengeance, Throop (history, Ursinus College) excavates themes of vengeance through the investigation of appearances of the root-words vindicta, ultio, and venjance in western European "crusading texts" (works of any genre associated with the crusading movement) written between 1095 and 1217.
Michael Lower's study of this crusading effort examines in detail the response of the major figures approached to lead the Crusade and their reactions to Gregory's effort to turn it toward a different objective.
The disunity of the Turks, and later the lack of preparation of the Fatimids when they had to defend Jerusalem, certainly contributed to that success, but crusading historiography has tended to minimize unfairly the part played by the crusaders in their own victory.
He was one of the first historians to look at the Crusades from the point of view of those left behind in Europe, thereby leading to a new way of seeing the crusading period as part of society as a whole rather than as a political, religious or military event.
He draws a connection between the manuscript's crusading images and some of the images in the stained glass in the Sainte-Chapelle in Paris, where Louis IX was portrayed as an Old Testament king.
The first two essays in the section on culture and identity put these crusades within the larger picture of Europe and the crusading movement.