Research On Religion » France

Chris Soper on the Challenge of Religious Pluralism

tonygill — Sun, 09 Apr 2017 08:00:20 +0000

How do various democratic nations manage increasing religious pluralism around the world? Prof. Christopher Soper, a distinguished political scientist at Pepperdine University, answers this question and talks about the third edition of his book The Challenge of Pluralism, co-authored with Kevin den Dulk and the late Stephen Monsma. After Chris provides a few reflections on the scholarly influence of Prof. Monsma, we discuss how a third edition of this popular text suggested itself with a changing religious environment in many Western democracies, most notably the increase in Muslim populations in Europe. Prof. Soper notes that the impetus for the book back in 1997 was to answer three questions that remain more relevant than ever: 1) How much religiously-motived behavior that is contrary to societal welfare and norms can a democratic polity allow?; 2) To what extent should the state promote consensual religious beliefs in order to promote a shared set of values and virtues that are fundamental to limited democratic governance?; and 3) When religious groups and government agencies are active in the same fields of work, how can a society ensure that the state does not advantage one religious group (or secular belief system) over another? Chris then reviews the three models of church-state relations that he and his co-authors detail in the book: 1) the separationist model as exemplified by the United States and France; 2) the establishment model that includes England and Germany; and 3) the pluralist model in both its “pragmatic” (Australia) and “principled” variants (the Netherlands). He explains the dimensions of each model, noting that there is variation within each category. For example, while both the US and France are considered separationist, the historical trajectories of each country conditioned a more aggressive separationist position in France. For much of the second half of the interview, we walk through examples of these models with Chris giving background on each of the cases. Prof. Soper argues the case that the pluralist model is best at recognizing the importance of religion in the public square while still allowing space for secular claims. Our discussion also centers around how each of the states are meeting and accommodating increased religious pluralism, most notably with respect to the growing presence of Islam. With Islam being a much more decentralized faith tradition than the typical European Christian denominations, it has been difficult to absorb this religion into historical church-state models, particularly those of the establishment variant, but efforts have been made to do this. We finish our podcast with Chris giving his opinion about the viability of a Christian Democratic party in the United States (revisiting a question from an earlier podcast), and reflecting on what he has learned over two decades and three editions of his book. Recorded: March 28,2017.

The Challenge of Pluralism: Church and State in Six Democracies, by J. Christopher Soper, Kevin den Dulk, and Stephen Monsma.

Muslims and the State in Britain, France, and Germany, by Joel Fetzer and J. Christopher Soper.

Confucianism, Democracy, and Human Rights in Taiwan, by Joel Fetzer and J. Christopher Soper.

RELATED PODCASTS

Joel Fetzer on Confucianism and Democracy.

Ahmet Kuru on Islam in Europe.

Claire Adida on Discrimination towards Muslims in France.

Evan Haefeli on the Dutch Origins of Religious Tolerance.

Russ Roberts & Anthony Gill on Religion and Religious Liberty.

Ani Sarkissian on Religion and Religious Civil Society in Turkey.

Does American Need a Christian Democratic Party?

Claire Adida on Discrimination Towards Muslims in France

tonygill — Sun, 03 Jan 2016 09:00:18 +0000

France has one of the largest Muslim populations in Europe and issues of how this population has integrated into French national life has been a major topic in political debate. Prof. Claire Adida, an assistant professor of political science at the University of California – San Diego, discusses a large research project she conducted with David Laitin (Stanford) and Marie-Anne Valfort (Paris School of Economics). This project, published recently in the book Why Muslim Integration Fails in Christian-Heritage Societies (see below), examines the extent of labor force discrimination towards Muslims on religious (as opposed to racial or ethnic) grounds, and why such discrimination tends to be self-reinforcing.

Claire first talks about her general research agenda that looks at conflict and cooperation among different ethnic groups in Africa and how she came to be included in a research team examining Muslims in France. Prof. Adida provides us with a general overview of her study noting how the research team sought to sort out religious discrimination from other potential points of conflict, such as race or ethnicity. The presence of a Senegalese population that had both Muslim and Christian members, and which entered the country in roughly the same era, provided a unique opportunity to undertake a series of comparative experiments to gain explanatory leverage on this topic. Claire further lays out the religious demography of France noting how immigration from North Africa in the post-WWII era started to reshape the religious and ethnic landscape.

We spend significant portions of our conversation detailing the research methodology. While this may appear to be a mundane detail, how social scientists explore their topics can have an impact on what they find, thus the conversation is both worthwhile and enlightening. To determine whether labor force discrimination existed in France on a religious dimension, Prof. Adida and her collaborators sent vitas (résumés) to employers that were identical in all respects except for “religious markers,” which included Muslim or Christian sounding names and notations about volunteering for specific religious (or secular) organizations. Later, we also talk about a series of behavioral economics games (e.g., trust game, dictator game) that the team played with test subjects to discern different types of discrimination. All of this made use of the Senegalese population as a “natural” means of introducing controls into study (and we cover various limitations and methodological solutions in the research design).

Prof. Adida points out several important findings from this study at various points in our discussion. First, the research team was able to determine that labor-force (hiring) discrimination did exist in France and that it was significant on the dimension of religion. Muslim Senegalese women were much less likely to get interview calls than either a Christian Senegalese woman or one with a secular portfolio. Second, they explore the presence of two types of discrimination — “rational” and “non-rational” Islamophobia. Contrary to what the name may sound like, “rational Islamophobia” does not seek to morally validate discrimination, but rather is defined as discrimination based upon some collected information on the part of an individual. For instance, learning that Muslims may need to pray several times a day, an employer may not want to hire such an individual because they believe it would interrupt the work environment. It may also be that more conservative attitudes towards women that are held by Muslim may interfere with the goals of greater gender equity in the workplace. “Non-rational” Islamophobia, on the other hand, refers to emotional preferences (or “tastes”) that do not necessarily have a basis in information gathering. The research team discovers both types of discrimination are at play in France. We further explore the reasons for such discrimination and Prof. Adida introduces the concept of a “discriminatory equilibrium.” Given France’s history of secularism (laicite), native French will find it difficult to relate to immigrants who are more religious, have more socially conservative views, and who engage in religious practices that are publicly visible (e.g., wearing the hijab). Moreover, innate “non-rational Islamophobia” also pushes non-Muslim French citizens from wanting to interact with immigrants. This, in turn, provides little incentive for Muslims to seek ways to assimilate (or integrate) into secular French society, which results in this “equilibrium.” Claire discusses a few policy proposals that she and her co-authors have devised, along with what she learned throughout the process of the study. Recorded: December 21, 2015.

Why Muslim Integration Fails in Christian-Heritage Societies, by Claire Adida, David Laitin, and Marie-Anne Valfort.

Immigrant Exclusion and Insecurity in Africa, by Claire Adida.

Nations, States, and Violence, by David Laitin (co-author and research with Claire Adida).

Identity in Formation, by David Laitin.

Hegemony and Culture, by David Laitin.

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Ahmet Kuru on Islam in Europe.

John Owen IV on Confronting Political Islam, Historical Lessons

tonygill — Sun, 11 Jan 2015 09:00:22 +0000

Can 16th century rebellions in Scotland, France, and the Netherlands be useful in helping us understand the international politics of ISIS, the Arab Spring, and other popular movements surrounding the rise of political Islam? What about how the US reacted to various socialists during the Cold War? Prof. John Owen IV, professor of politics at the University of Virginia, explores these unique historical comparisons and more as a means of understanding how the United States and Europe engage the ideological phenomenon known broadly as Islamism. This intriguing interview is sure to be an eye-opener!

Despite discussing a book entitled Confronting Political Islam (see link below), we begin with an examination of three Calvinist rebellions in 16th century Europe involving Scotland, France, and the Netherlands. Prof. Owen points out that the title of his book is “Six Lessons from the West’s Past” and notes how these old conflicts had several things in common that are important for understanding contemporary challenges in the world. These three revolts all involved ideologically-committed partisans that had transnational alliances and provoked foreign interventions into the domestic landscape of where these battles were fought, much like the situations we see today in the Middle East, North Africa, and South Asia.

Tony quickly takes to challenging Dr. Owen on such an odd comparison, which might be likened to comparing apples and oranges. This leads to a discussion on the important role of understanding the past and how history may not repeat itself, but often rhymes (with John citing Mark Twain’s quote to this effect). We also spend a short segment on discussing the important role of ideas in motivating human behavior and international intrigue. Tony admits he is highly partial to “interest-based” explanations and downplays the role that ideology plays in fostering human action, often seeing ideologies as ex post facto justifications for behavior. John counters with some excellent examples where ideas motivated important change even against the interest of the individuals promoting that change, including Martin Luther. Tony yields this point but notes how some individuals, such as Henry IV who accepted Catholicism so he could conquer Paris, have very malleable belief systems. John agrees and we both note that there is a spectrum of individuals from those who hold fast to their ideologies and act vociferously upon them to others who willingly jettison their convictions at moment’s notice (and everything in between).

Following this theoretical and methodological discussion, we turn attention to the comparison between political Islam and various ideological conflicts in the West’s past, including the aforementioned Calvinist rebellions as well as the struggle between democratic capitalism and communism. John spells out what he means by Islamism and denotes why he focused his book largely on the Middle East and North Africa, where the heart of a new contemporary ideological battle between Islamism and secularism is taking place. He provides a nice history of this ideological tension dating back to the 19th century, covering the push towards secular modernization that occurred first with Mutafa Kemal Ataturk in Turkey and then the more religiously-based pushback following the failure of many of these secular regimes.

The remaining part of the interview is devoted to several of Prof. Owen’s six lessons from history. While we do not cover all six, we do spend significant time on four of them. First, John reminds us not to sell Islamism short in that ideologies that seem “out of place and time” often have significant staying power and are very salient to individuals who hold them. While those in the West may see Islamism as a throwback to a “medieval time,” partisans of this political theology see themselves as moving history forward. He likens this to the battle for liberal democracy in the face of monarchism during the 18th and1th centuries. Second, John points out that ideological struggles frequently involve foreign intervention so that the interveners can gain foreign allies in international struggles and so that those same intervening governments can quell domestic threats. Here we see comparisons between the civil war in Syria with England’s action of the Calvinist rebellions in the 1560s.

Third, Prof. Owen notes that ideologies are not monolithic and foreign policy should not be made on that basis. He introduces a new word into Tony’s vocabulary — polylithic. Here, the historical lesson of the West comes from the Cold War era when Harry Truman pursued a policy that differentiated between various flavors of socialism in Europe and communism, finding allies amongst some of the more anti-Soviet variants. He cautions policymakers from seeing Islamism as a single monolithic entity and notes how cooperation with Iran may be worthwhile in some instances. Finally, John urges us to watch the exemplar cases of Turkey and Iran to see how various ideologies play out over time as there is always a disconnect between promoting an ideology and having to “pick up the garbage” (i.e., rule on a daily basis). John pulls from his studies of The Netherlands in the 17th and 18th centuries to show how religious conflict was finally moderated and how the lessons of Dutch toleration were adopted by others including Britain and the US.

Prof. Owen finishes the discussion with his musings about what he learned throughout the process of researching and writing his book, including some reflections on his own biases going into the study. Recorded: December 29, 2014.

Institute for Advanced Studies in Culture.

Confronting Political Islam: Six Lessons from the West’s Past, by John Owen.

The Clash of Ideas in World Politics: Transnational Networks, States, and Regime Change, by John Owen.

Liberal Peace, Liberal War: American Politics and International Security, by John Owen.

Philip Jenkins on Religion & World War I.

Kevan Harris on Iran’s Islamic Revolution and Green Movement.

Matthew Derrick on the Geography of the Umma.

William Inboden on Religious Liberty, Foreign Policy, and the Arab Spring.

Jared Rubin on Christian and Islamic Economic History.

Daniel Philpott on Religious Resurgence and Democratization.

Monica Toft on Religion, Terrorism, and Civil War.

Robert Delahunty on Alexis de Tocqueville and Religion

tonygill — Sun, 25 Aug 2013 08:00:51 +0000

Back in the 1830s, a young Frenchman by the name of Alexis de Tocqueville travelled to the United States to write a report about its prison system. Although he did write such a report, the trip became more notable when Tocqueville put pen to paper and generated a two-volume set of observations about American political and social life known as Democracy in America. While the book contains many profound observations, we invite Prof. Robert Delahunty (University of St. Thomas) to discuss Tocqueville’s thoughts on the importance of religion in a democratic society based on a series of posts he recently wrote on the Center for Law & Religion Forum hosted by St. John’s University Law School (see below).

Our discussion begins with an examination of the historical setting for Democracy in America, namely the Jacksonian era of U.S. history. Prof. Delahunty reviews the many social, economic, political, and religious changes taking place in this fledgling nation. He then reviews the personal background of Alexis de Tocqueville, who was only in his mid-20s when he journeyed to America. His early life as a Catholic is covered as well as his “deconversion” at about age 16. Interestingly, though harboring doubts about his Catholic faith, Alexis continued to participate in the Catholic Church throughout most of his adult life. Robert notes how these personal experiences come to shape Tocqueville’s views of American relgion, most notably the more mainstream form of Protestantism typical of the northern US at the time, and also how he understands the growing Catholic presence in America during the 1830s. Robert makes an interesting historical observation that Tocqueville seems to have overlooked the dynamic ferment that was the Second Great Awakening in America. We also cover Tocqueville’s political outlook, noting how his parents had been persecuted during the French Revolution and how Alexis was also influenced by various French Enlightenment thinkers.

We then plunge fully into Tocqueville’s thinking on church-state relations and the role of religion in society more generally. Robert connects Tocqueville to a long tradition of Western political thought about religion dating back to Niccolo Machiavelli. This dialogue with previous philosophers, and Machiavelli in particular, helps to anchor our conversation. Robert notes that religion has been seen as being connected to governance in three ways. First, religion has historically been used to sacralize or legitimize secular authority and the state. Second, religion serves to moralize the population in ways that are beneficial to a smooth-functioning society. Finally, he notes that religious groups and leaders have served a “prophetic role” of challenging abuses of state authority. It is the latter two functions, Delahunty argues, that Tocqueville comes to increasingly see as the important aspect of religion in a democratic republic. Tocqueville is concerned that American Protestantism may not be sufficiently prophetic enough in the era in which he observed the nation. Nonetheless, we explore how important religion is, and could be, in limiting what Prof. Delahunty calls the “political immagination.” Religion, as a force in civil society, helps to restrict the options before democratic political leaders preventing it from devolving to mob rule. We close with Prof. Delahunty’s thoughts about how Tocqueville’s philosophy could be useful for understanding church-state relations and the role of religion in America over the past half century. Recorded: August 23, 2013.

RELATED LINKS

Prof. Robert Delahunty’s bio at St. Thomas University.

Prof. Delahunty’s short blog articles on religion and Tocqueville at the Center for Law & Religion Forum.

“Russell Moore: From Moral Majority to ‘Prophetic Minority’,” by Naomi Schaeffer Riley in Wall Street Journal (mentioned in podcast; subscription required for access).

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Kevin den Dulk on Religion, Education, and Civil Engagement.

Jonathan den Hartog on the Spiritual and Political Life of John Jay.

Theodore Malloch on Spiritual Capital and Virtuous Business.

Jason Jewell on Why Christians Should Read the Great Books.

Joe Fuiten on Clergy and Politics.

Carolyn Warner on Religion & Generosity

tonygill — Sun, 09 Jun 2013 08:00:07 +0000

What motivates religious individuals to give, either of their time or money? And do such motivations vary across faith traditions? We look at the issue of generosity among religious communities with Carolyn Warner, professor of political science at Arizona State University, who reviews the findings of several studies she is conducting with co-researchers Adam Cohen, Ramazon Kilinc, and Christopher Hale. What makes this multi-faceted project so interesting is that, unlike previous studies that tend to focus only on Christian denominations in the U.S., Prof. Warner’s team compares Catholics and Muslims in four cities in Europe — Dublin (Ireland), Paris (France), Milan (Italy), and Istanbul (Turkey). In each city they survey and conduct some interesting experiments on both Catholic parishes and Muslim organizations. In other words, not only are the researchers examining Catholics in Ireland, but they make sure to study Muslims in that same city. Likewise, they find a Catholic population in Istanbul to compare as well.

We start with a discussion on the difference between charity and generosity, a difference that Carolyn and her co-authors find to be very important. Whereas the former term (charity) indicates a relationship that is vertical — between a “superior” handing down something to an “inferior” — the term generosity tends to be more horizontal in its meaning. Carolyn then talks about the general sociological issues involved in studying generosity, noting that individual and community giving represent a collective action problem and the acts of generosity can be viewed as either public goods or club goods depending on the target population of the generous acts. In general, club goods are directed towards members within the religious community (e.g., Catholics helping fellow Catholics in the parish), whereas the public good aspect of generosity refers to giving beyond the boundaries of one’s spiritual community (e.g., Muslims aiding non-Muslims).

We note that religion has always been attributed with generous giving and we review some of the general reasons why scholars believe religion has a positive effect. Carolyn mentions various aspects that have been explored in the past, including the role that community plays, the institutional setting, ritualistic behavior, heightened sensitivity to the plight of others that religious ideas impart, and theological exhortations to give. Given the inter-disciplinary composition of Carolyn’s research team, Tony asks how difficult it was for a social psychologist (Adam Cohen) and a political economist (Carolyn) to talk with one another and come to a mutual understanding of what might be at play in the act of generosity. Following this Carolyn explains the rationale for choosing the various research sites and the groups studied, including why the Gülen movement was chosen as the specific Muslim group to examine. This portion of the conversation encompasses the (supposedly) relevant differences in organizational structure and theology between Catholics and Muslims.

We then turn to the results of this study, focusing first on the findings from the semi-structured interviews. Carolyn notes how Catholics tended to frame their generosity in terms of “love of Jesus” and “love of others,” often pulling from Matthew 25:40, whereas Muslims tended to emphasize duty to God, noting that Allah had given individuals gifts and it was thus important to use those gifts to help others. We also discuss the differences in ritualistic giving behavior and how that motivates generosity within these two groups. Despite these differences, the research team discovered that both groups emphasize the “sense of community” as a motivational prompt for helping others. This sense of community is not only the desire to help others, but as with any other social organization, the desire to be with others. She also addresses whether or not these charitable activities were oriented towards in-group giving (i.e., club goods) or out-group (i.e., public good). This discussion is more nuanced than one might think with an interesting observation about Catholics in Istanbul and their socio-legal standing.

We finish with a discussion of the experiment that Carolyn’s team carried out. She describes the methodology and findings of the experiment. In addition to quirky problems that always arise when conducting social scientific research, the research team was surprised to find out that the Muslim participants did give their fee for participating in an experiment to a specific group, but not a group that they had initially anticipated. And if you are listening closely during this part of the interview you can hear Rocky J. Barkington, the official canine mascot of Research on Religion, providing some insightful commentary in the background. Carolyn then shares her broad-based conclusions regarding what the research team has found to date, including some thoughts on whether or not religious charity might substitute for government provision of social welfare. Recorded: May 29,2013.

RELATED LINKS

Carolyn Warner’s bio at Arizona State University.

Description of Warner’s generosity project at The Science of Generosity Initiative at the University of Notre Dame.

The Best System Money Can Buy: Corruption in the European Union, by Carolyn Warner.

Confessions of an Interest Group: The Catholic Church and Political Parties in Europe, by Carolyn Warner.

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Michael McBride on Religious Free-Riding and the Mormon Church.

Dan Hungerman on Religious Charity and Crowding Out.

Jonathan Fox on Religion & State Around the World

tonygill — Mon, 06 Aug 2012 08:00:57 +0000

Research on Religion is pleased to welcome our first guest from outside the United States. Prof. Jonathan Fox of Bar Ilan University in Israel joins us to discuss the research findings from his Religion & State Project, which has not only proven to be of enormous benefit to scholars worldwide in terms of the data that has been collected, but has produced a vast literature on the relationship between government and religious institutions. Prof. Fox tells us how the project came about and what it has been involved in over the past decade. We then delve into the nature of religion-state relations, a term that is applied more broadly than “church-state relations” since Jonathan’s project encompasses all of the major faith traditions around the globe. We talk about definitional issues surrounding religious liberty and religious freedom, and differentiate this from the concept of “separation of religion and state.” We note that religious liberty and/or separation of religion and state is not just some dichotomous switch that one can turn on or off, but rather encompasses a number of different policies and decisions about what types of activities are permissible in society. Jonathan illustrates this with references to Baal, wiccans in San Francisco, and the Church of the Flying Spaghetti Monster. Prof. Fox then reviews the various broad patterns of religion-state relations including the separationist, neutrality, and laicism (or “laicite” in French) models. The U.S. is one of the few examples worldwide of the “separationist” model, and Jonathan points out how most of (secular) Europe tends to either have state-supported churches, state-favored churches, works on the “neutrality” model or — as in the case of France — tries to limit religious expression from the public sphere as much as possible. We then review some of the non-constitutional means whereby governments regulate religious minorities, including definitional issues of what constitutes a religion, what constitutes “hateful” religious speech, and even non-application of laws on the books. Tony provides some examples from Latin America based on his own prior research. The conversation then veers in a different direction to examine how religious beliefs and organizations influence the political landscape of their respective countries. Prof. Fox works through several categories in how this occurs in terms of conditioning worldviews, providing legitimacy, and organizing through religious institutions. The issue of worldviews is illustrated via how the European and Arab world diverged on their perspectives on the role of religion in politics following the Treaty of Westphalia (1648), wherein the Europeans removed religion from the realm of politics, and the Holy Roman Empire’s defeat of the Ottomans at the Battle of Vienna (1683), which began several centuries of Europe’s dominance over Arab Muslim territory. Jonathan also notes that it is not just a clash of religious worldviews that determines political outcomes, but a clash between religious and secular worldviews that has become a factor in our world as of late. We then turn to the issue of legitimacy with Prof. Fox providing a very relevant analogy to explain the concept using the often familiar issue of trying to parent children. This discussion of how religions can legitimate governments opens the door for Jonathan to mention Tony’s first book, Rendering Unto Caesar, and Tony provides an example for how religious organizations can actually harm themselves by legitimating clearly unpopular governments. A bit of discussion of Turkmenistan and North Korea also ensues. We finish up with Jonathan’s thoughts on how religious organizations are ideally suited for mobilizing collective political action and his thoughts on what he has learned over the past decade working with his Religion & State Project. Recorded: July 22, 2012.

RELATED LINKS

Jonathan Fox’s biography at Bar Ilan University.

The Religion and State Project, created and directed by Jonathan Fox.

A World Survey of Religion and the State, by Jonathan Fox.

Religion, Politics, Society, and the State, by Jonathan Fox.

Bringing Religion into International Relations, by Jonathan Fox and Shmuel Sandler.

Religion, Civilization and Civil War, by Jonathan Fox.

An Introduction to Religion and Politics: Theory and Practice, by Jonathan Fox (forthcoming).

The Association of Religious Data Archives (ARDA) at Penn State University (run by Roger Finke).

The Church of the Flying Spaghetti Monster (as noted in the podcast).

Rendering Unto Caesar: The Catholic Church and the State in Latin America, by Anthony Gill (mentioned unprompted by Jonathan in the podcast).

RELATED PODCASTS

Timothy Shah and the Case for Religious Liberty.

Thomas Farr on Religion, Religious Liberty, and US Diplomacy.

Allen Hertzke on Religious Liberty.

Roger Finke on Religious Persecution.

Robert Woodberry on Missionaries and Democracy

tonygill — Mon, 18 Jun 2012 08:00:38 +0000

Did Protestant missionaries help plant the seeds of democracy throughout the world? We take up that question with Prof. Robert Woodberry, associate professor of political science at the National Univesity of Singapore, whose recent article “The Missionary Roots of Liberal Democracy” in the American Political Science Review is reinvigorating interest in the link between religion and political outcomes around the world and throughout history. Our conversation begins with an examination of the standard theories for why democracy has emerged in some places but not in others. Prof. Woodberry carefully indicates that democracy is more than just elections, but includes respect for civil liberties and the rule of law. Our conversation tuns to the role religion plays in the promotion of liberal democracy and how Bob became interested in this topic. He mentions that one of his dissertation advisors, Ken Bollen, had noticed an interesting historical correlation between Protestantism and democracy back in the 1970s, but most other scholars simply ignored that observation. It was left to Bob to pick up the torch and run with it, a task he was well-suited for given his family’s history in missionizing. Tony then asks Bob why he thinks scholars have so frequently overlooked the “religious factor” in the study of democratization, and Prof. Woodberry then provides some interesting speculations that click well with previous discussions we have had with other guests on our podcast. Prof. Woodberry then spells out his thesis, arguing that “conversionary Protestants” — Protestants interested in fulfilling the task of The Great Commission (Matthew 28: 16-20) be it in post-Reformation Europe or elsewhere — have a strong interest in convincing individuals to make a free choice to accept Jesus as their savior. In doing so, these Protestants encourage literacy, which in turn incentivizes the creation of mass printing. The voluntarism inherent in these Protestant churches also foments the development of skills associated with civic organization, which become the basis for the vibrant civil society needed to challenge autocratic rulers. Tony notes that this finding is consistent with other sociological research finding that church attenders are more likely to be involved in non-church civic organizations than their secular counterparts. Tony also encourages scholars studying “new social movements” to look at “old social movements” (i.e., churches) because they have been collectively organizing for centuries, if not millenia. Finally, Bob also notes that conversionary Protestants were strong advocates for religious liberty, which often corresponded with respect for other civil liberties such as the right to assemble and speak one’s mind. This led many of these Protestants to also speak out against the more severe abuses of colonialism such as slavery. All of this then prompts non-religious organizations to follow the lead of these Protestant groups so as to not be outdone in the competition for the hearts and minds of the general population. It is at this point where Tony gets a chance to plug his first book which connects well with Prof. Woodberry’s findings. We look at why the Catholic Church did not proceed along a similar path until very recently, and why civilizations such as Imperial China did not allow for the expansion of printing and literacy despite having invented movable typeset printing long before Europe. We conclude our discussion with Bob’s thought on the Arab Spring. Recorded: June 12, 2012.

RELATED LINKS

Robert Woodberry’s bio at Baylor University’s Institute for Studies of Religion.

“The Missionary Roots of Liberal Democracy” by Robert Woodberry in The American Political Science Review (requires purchase or subscription).

“The Pioneering Protestants” by Robert Woodberry and Timothy Shah in The Journal of Democracy (requires purchase or subscription).

Rendering Unto Caesar: The Catholic Church and the State in Latin America, by Anthony Gill (host of Research on Religion)

RELATED PODCASTS

Timothy Shah on the Case for Religious Liberty

Timur Kuran on Islamic Law and Economic Development.

Jared Rubin on Christian and Islamic Economic History.

Matthew Sutton on Aimee Semple McPherson.

Margarita Mooney on Religion & Haitian Immigrants

tonygill — Mon, 08 Aug 2011 08:00:34 +0000

Although the 2010 earthquake in Haiti generated a great deal of media attention to the plight of individuals living in that country, there has been less focus on the large populations of Haitians who have fled their native country over the past several decades to places such as the United States, Canada and France. Prof. Margarita Mooney — assistant professor of sociology at the University of North Carolina, Chapel Hill and a Faculty Fellow at the Carolina Population Center — examines how personal faith and religious organizations assist immigrants adapt to their new surroundings. We briefly review the history of Haiti and the difficulties that immigrants face in a foreign country. Our discussion then turns towards how religion — both personal faith and church institutions (specifically the Catholic Church) — can assist immigrants in finding a personal and communal identity. During the middle of the interview, we take an interesting detour to discuss the methodology behind Prof. Mooney’s research. We have an open discussion regarding how Margarita’s initial expectations for her fieldwork were somewhat frustrated until she began listening directly to her interview subjects about the important role that faith plays in their lives. We talk about how many scholars have often overlooked the role of faith and also discuss what role a researcher plays in studies that involve direct observation. This is a very insightful discussion for both graduate students, undergraduates and non-academics who will gain insights into how social scientifice research is conducted. Afterwards, we talk about what role Catholic religious organizations (both parishes and social service groups) have played in assisting immigrant Haitians in Miami, Montreal, and Paris. Margarita notes that the efforts of Notre Dame d’Haiti and the Pierre Toussaint Center in Miami has been much more successful in helping Haitians adopt to their new circumstances than similar organizations in Montreal and Paris. Prof. Mooney explains this by the specific relationship that local and national governments play in partnering with religious institutions. At the conclusion of the podcast, Margarita shares insights she gleaned from her research on religious organizations with how that may help secular groups better serve their own constituencies. Recorded: July 15, 2011.

RELATED LINKS

Prof. Margarita Mooney’s personal website and website at the University of North Carolina.

Faith Makes Us Live: Surviving and Thriving in the Haitian Diaspora, by Margarita A. Mooney.

Pierre Toussaint Center (Miami).

Daniel Philpott on Religious Resurgence & Democratization

tonygill — Mon, 18 Jul 2011 08:00:21 +0000

Over the past four decades, there have been two global trends that have caught the attention of social scientists — the public resurgence of global religiosity and the increasing movement towards democratic governance. Daniel Philpott — associate professor of political science at Notre Dame and fellow at the Kroc Institute for International Peace Studies — discusses both of these trends and his latest book, God’s Century (co-authored with Monica Duffy Toft and Timothy Samuel Shah). We begin the interview with a historical survey of how church-state relations have changed over the past two or three millenia, a broad sweep of history indeed, but one that is crucial to understanding why religion has made such a strong comeback in recent decades. Prof. Philpott shows how early in human history religious and secular authority split apart and how both types of leadership existed in a situation of mutual dependence — secular leaders required the legitimating endorsement of religious leaders, whereas religious leaders relied upon the material support of secular rulers. During the early modern period (c. 1450-1750) this mutual balance began to tip in favor of secular rulers who exercised greater control over religious groups in a paternalistic manner. Interestingly, this was a global trend. Beginning in the late 1700s, particularly with the French Revolution, we witness a global trend where religion is subjugated (and sometimes decimated) by secular rulers, particular in communist and socialist nations. Ironically, this subjugation gave religious organizations a greater degree of independence from secular government in some parts of the world that allowed new political theologies to develop and the institutional ability to organize against secular rulers. We discuss the formation, nature and influence of these political theologies, from the ideas promoted at Vatican Council II to Hindu and Buddhist nationalism to Islamic fundamentalism. In some areas such as Latin America, Indonesia, and parts of Asia these new political theologies and resurgent religious organizations helped to promote democracy, whereas in other parts of the world (e.g., the Middle East) it has led to less sanguine outcomes. Our discussion also touches upon the role of ideas in motivating human events, and we finish the discussion with some thoughts on the 2011 “Arab Spring” and whether or not that this will result in more democratic nations. This is the first part of a discussion of the book God’s Century: Resurgent Religion and Global Politics. We will be focusing on the issue of religious violence with one of the other authors of the book in an upcoming episode. Stay tuned. Recorded: July 7, 2011.

RELATED LINKS

Prof. Daniel Philpott’s website at the University of Notre Dame.

Kroc Institute for International Peace Studies at Notre Dame.

God’s Century: Resurgent Religion and Global Politics, by Monica Duffy Toft, Daniel Philpott, and Timoth Samuel Shah.

Revolutions in Sovereignty: How Ideas Shaped Modern International Relations, by Daniel Philpott.

Just and Unjust Peace: An Ethic of Political Reconciliation, by Daniel Philpott (forthcoming).

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Philip Jenkins on Global Christianity.

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Thomas Farr on Religion, Religious Liberty & US Diplomacy.

Ahmet Kuru on Islam in Europe

tonygill — Mon, 21 Feb 2011 09:00:40 +0000

How is contemporary Europe adjusting to the growing presence of Muslim immigrants and their second and third generation progeny? Prof. Ahmet Kuru — assistant professor of political science at San Diego State University — joins Tony to discuss the origins and demographic composition of Muslim immigration in post-WWII Europe. We primarily focus our discussion on France, Great Britain and Germany, though the responses of other countries are mentioned as well. Prof. Kuru notes how the demand for labor in the post-war era, combined with differering colonial legacies, shaped the issues surrounding the accomodation of Muslim immigrants in different parts of Europe. While Great Britain made citizenship for immigrants easy based on whether an immigrant came from a former colony, countries such as Germany made citizenship more difficult and existed under the expectation that immigrants would eventually return to their place of origin. Our discussion covers Prof. Kuru’s research on assertive secularism, wherein nations (e.g., France) intentionally seek to remove religion from the public sphere (though the implementation of such policies is not always consistent). We cover the recent ban on the Muslim headscarf (hijab) and oher controversies such as mosque construction and funding for religious education. We close out our discussion with a discussion of how religious policy is changing in Turkey and how that relates to the European situation, and why Muslims in the United States have found it esier to accomodate to the cultural and political landscape than in Europe. Recorded: February 7, 2011.

RELATED LINKS

Prof. Ahmet Kuru’s website at San Diego State University.

Secularism and State Policies toward Religion: The United States, France, and Turkey by Ahmet T. Kuru.