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Carmel Chiswick on the Economics of Being Jewish in America (Encore Presentation)

tonygill — Sun, 12 Nov 2017 09:00:02 +0000

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What are the various cost constraints with being Jewish in America? Prof. Carmel Chiswick, a research professor of economics at George Washington University, uses the lens of economics to reveal the various constraints facing a religious minority in the United States and how this affects Jewish culture. We walk through her book Judaism in Transition: How Economic Choices Shape Religious Tradition.

We start the conversation with a general overview of Jews in America, including the size of the population, their immigration history, and other demographic features. It is pointed out that Jews are both an ethnic group, and a group with a distinct religion. We chat a bit about how Jewish (in terms of religion) Jews are in America. Prof. Chiswick then discusses the difference between Great Tradition and small tradition Judaism. The former focuses on the essential religious components of Judaism, including the Torah, Talmud, Mishnah and several key holy days. Small tradition Judaism, on the other hand, is a reflection of different cultural practices and emphases that can vary across different groups of Jews (e.g., Spehardi or Ashkenazi) and across time. This is mixed with some personal reflection on her own life growing up Jewish, which gives this academic topic a much more personal touch. Carmel explains why she chose to write her book with these personal stories, noting that she uses economics everyday to understand her own daily choices.

We then begin a discussion of how economics is used to explain Jewish behavior and traditions. Carmel gives us a good introduction of how actions not only have a financial cost but a time cost as well, resulting in what economists call the “full price” (or “real cost”). She points out that there are a variety of constraints on Jews in America that affect how they make decisions about worship and other aspects of life. For example, as an individual becomes wealthier, the cost of their time also increases and this has an impact on how synagogue worship has been conducted given that Jews have been an upwardly mobile community. We also talk about the issue of human capital and education and the constrained choices that have to be made here. Carmel reflects upon her family’s decision whether to send their children to Hebrew or public school, as well as the reliance upon summer camps and other activities that are designed to preserve Jewish religious culture in an environment where time becomes more valuable for professional parents.

Carmel next lays out some of the contemporary challenges facing Jews in America. Most notable among these challenges are the new demographic categories that are emerging, principally “young adult singles” and “empty nesters.” With marriage ages increasing quite substantially over the past few decades, there is a growing population of individuals in their 20s and early 30s who are not married, do not have children, and who do not feel as connected to the synagogue. Whereas people often connect with religious institutions when they have children, and synagogues often cater to the needs of this group, the decade or so wherein individuals are not married or having children becomes a time when they can drift away from their faith. We also discuss the issue of intermarriage and how that might affect the Jewish population in the future. Interestingly, the rise of “young adult singles” also gives rise to another demographic group known as “empty nesters” who are not actively raising kids yet are not grandparents either. Once again, this becomes a life cycle point where people do not feel as connected to the synagogue. (Note: These issues arise again in next week’s podcast with Daniel Libenson, who discusses some attempts to deal with this new environment.)

We finish off with some of Carmel’s personal observations on what she has learned in her years studying the economics of religion, being Jewish in America, and writing her highly readable book. Recorded: April 7, 2015.

Judaism in Transition: How Economic Choices Shape Religious Tradition, by Carmel U. Chiswick.

Association for the Study of Religion, Economics, and Culture (ASREC).

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Robert Nelson on Lutheranism and Nordic Social Democracy

tonygill — Sun, 08 Oct 2017 08:00:20 +0000

The Nordic nations of Denmark, Finland, Iceland, Norway, and Sweden have long been known for maintaining quality governance, high levels of socio-economic equality, and high levels of happiness amongst the population. While political economists have been pressed to explain the success of these countries, Prof. Robert Nelson, a professor of public policy at the University of Maryland, suggests that it may have something to do with its “Lutheran Ethic.” We begin this discussion with a retrospective of Prof. Nelson’s career, which had him completing a PhD in economics and focusing on land use issues for several decades. The curious question for listeners becomes how he began writing on issues related to religion, to which he gives a very interesting and introspective reply, including a bit of discussion of his own thinking on whether a god exists. We then move into his definition of religion, which tends to be broader than used by other scholars. The conversation turns to a discussion of the “Protestant Ethic” as famously noted by Max Weber, and Bob’s corrective which points out that Weber was really talking about a Calvinistic ethic, which was different than the theological culture that Luther himself gave rise to within Lutheranism. We talk about who Luther was, what he considered to be important virtues, and how he viewed “free market capitalism” (to the extent that something like that was explicitly known in Europe at the time). Prof. Nelson notes that Luther was hostile towards the idea of “self-interest,” had a strong sense of community (more so than, say, the Calvinists), emphasized the virtue of “calling” and the need to serve community, and was big on the Golden Rule. He provides some insight into how this translates into Finnish culture about “general rights,” a notion of property that is different than what is thought about in the United States. Bob covers a few other differences that Lutheranism has with respect to Calvinism, including that Lutheranism was more “top down” in in application of community. We also review Luther’s changing attitudes towards governmental authority, particularly in light of the “mob rule” of the Peasants’ Revolt. The next topic up involves a survey of “social democracy,” and what that means in contemporary Scandinavia. We briefly review the history of the Nordic social welfare states, how these nations jettisoned the class warfare mentality of early 20th century socialists, and how it is viewed culturally as “The People’s Home.” Dr. Nelson notes that over time the notion of “economic progress” by way of social science came to replace many of the Lutheran ideas that were inculcated in those countries in centuries earlier, but how this new secular ideology has much in common with previous Lutheran theology. We go through a number of key points within Lutheranism and compare them to contemporary social values and norms within Nordic society. The interview concludes with some of Bob’s thoughts on where Nordic social democracy is today, and why it may be headed into crisis. Recorded: October 2, 2017.

Lutheranism and the Nordic Spirit of Social Democracy, by Robert Nelson. (Also available with e-book version at Aarhus University Press.)

God? Very Probably: Five Rational Ways of Thinking about the Question of a God, by Robert Nelson.

The New Holy Wars: Economic Religion versus Environmental Religion in Contemporary America, by Robert Nelson.

Economics as Religion: From Samuelson to Chicago and Beyond, by Robert Nelson.

Reaching for Heaven on Earth: The Theological Meaning of Economics, by Robert Nelson.

Private Neighborhoods and the Transformation of Local Government, by Robert Nelson.

Public Lands and Private Rights: The Failure of Scientific Management, by Robert Nelson and Sally Fairfax.

Mind and Cosmos, by Thomas Nagel (menti0ned in podcast).

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Donald Kraybill on The Amish (Encore Presentation)

tonygill — Sun, 16 Jul 2017 08:00:08 +0000

Most people might be able to identify an Amish person as someone who drives a horse and buggy, but how much do we really know about this ethno-religious group? Prof. Donald Kraybill, the Distinguished College Professor and Senior Fellow at the Young Center for Anabaptist and Pietist Studies at Elizabethtown College, helps to fill out our understanding of this fascinating community. The conversation also includes various references to Mennonites, both the modern, mainstream version and the “horse and buggy” (or Old Order) Mennonite community. (Note: While the term “horse and buggy” Mennonite may sound like a stereotypical reference term, Dr. Kraybill explains his use of this term.)

After sharing his (not-so-positive) thoughts on the TV series The Amish Mafia, Prof. Kraybill covers the historical background of the Amish and Old Order Mennonites, discussing their European (Swiss and German) roots in the Anabaptist movement and how they became differentiated in 1693. We follow their progress of migration out of Europe and explore why there are few (if any) Amish and Old Order Mennonite settlements in Europe today. Religious persecution pushed many of these religious adherents to the Americas in the early 18th century, with Pennsylvania’s attractive environment of religious freedom being a large attractor. Even though we often associate central Pennsylvania with the Amish today, Don notes that there are Amish and “horse and buggy” Mennonite communities existing in 31 US states today. Tony discovers that these groups are more widespread and numerous than he thought, with about 40 different Amish “tribes” in existence across the country.

Our focus then turns to the cultural and theological practices of the Amish specifically. We review the reasons for men’s bears, the long hair and covering of women, distinctive clothing, the aversion to electricity and automobiles, and language. Don explains how the stereotypical image of “no electricity usage” is misplaced. While the Amish refuse to be connected to “the power grid” as they view it as a means of pulling the community apart (likewise with autos), they are known to use diesel engines, batteries, and even solar panels to power machine tools, coffee makers, and even photocopiers! Prof. Kraybill also explains those popular images of horse teams pulling John Deere farming equipment, a question referred to us by Doug Johnston. Our discussion here also covers Gene Sjoberg’s question on closed-community marriage and the myth of “rumspringa.”

Prof. Kraybill also answers a number of questions submitted by listeners such as Dave Dixon and Bud Kellstedt pertaining to Amish and Mennonite theology. He explains why most Amish and Mennonites should not be labeled as “evangelical” (as is sometimes done in social science research) and the theological authority structure of these communities. The Amish and Old Order Mennonites do not have a structured system of theological education, although more modern Mennonites do maintain a seminary and professional clergy. We also dip a bit into views of soteriology and other theological beliefs.

We finish the interview with a discussion of how the Amish relate to the non-Amish communities around them. We answer Adam Gurri’s question on how the Amish have diversified their economies over the past several decades, with a lower percentage of Amish engaged in farming relative to other enterprises. Nonetheless, Don points out that the recent trend of consumers favoring “locally grown” produce has also provided a boon to these Old Order Anabaptists. We also review the 2006 Nickel Mines School shooting and how the Amish reacted with forgiveness, rather than vengeance. This allows Tony to ask Don a closing question about what he has learned from his study of the Amish throughout his career. Rocky Barkington, the official Golden Retriever mascot of Research on Religion, makes several guest appearances on this episode. Recorded: May 2, 2014.

Young Center for Anabaptist and Pietist Studies.

The Amish, by Donald Kraybill, Karen Johnson-Weiner, and Steven Nolt.

Amish Grace: How Forgiveness Transcended Tragedy, by Donald Kraybill, Steven Nolt, and David Weaver-Zercher.

The Amish Way: Patient Faith in a Perilous World, by Donald Kraybill, Steven Nolt, and David Weaver-Zercher.

Horse-and-Buggy Mennonites: Hoofbeats of Humility in a Postmodern World, by Donald Kraybill and James Hurd.

Concise Encyclopedia of Amish, Brethren, Hutterites, and Brethren, by Donald Kraybill.

See a full list of Prof. Kraybill’s books and other writings at his biographical link above.

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Eleanor Power on Rituals, Community, and Signaling

tonygill — Sun, 24 Jul 2016 08:00:08 +0000

Walking across hot coals. Piercing your cheeks with sharp skewers. Pulling your skin with sharp hooks. What would possess individuals to do such things? And are they crazy?! Dr. Eleanor (Elly) Power, a postdoctoral fellow at the Santa Fe Institute, explains what would motivate people to engage in such “odd rituals” and the fascinating and extensive ethnographic study she conducted for several years in two small villages in India. Our conversation begins with explaining the concept of “ritual,” which Dr. Power defines as a symbolic, repeated, and public activity. While acknowledging the presence of private rituals, Elly focusses attention on the public aspect of rituals as the public displays make “odd behaviors” (e.g., firewalking) as it seems to be counter to what many people would consider “rational” behavior. We review some previous explanations for such “extreme” ritualistic actions such as people are simply irrational or are deluded by ancient beliefs. Elly notes that many of these explanations that rely upon “timeless” traditions are not quite true given that some of these practices are relatively new. Dr. Power then turns to an explanation that relies upon the idea of signaling behavior amidst uncertainty, noting that many different academic fields began studying the importance of signaling around the same time. Relying on insights from anthropology, economics, and sociology, Elly argues that many of these public rituals that involve costly behavior help members of a society identify which individuals are the most trustworthy and likely to be cooperative. Such signals are important in coordinating behavior and building community relations. Dr. Power describes the nature of her two years of fieldwork, including intensive surveys and mapping out the various network connections between individuals. She finds that those who are involved in these public rituals are often at the center of important social networks. Interestingly, individuals who are “spiritually possessed” tend not to be as connected. We discuss what “possession” means and how it can range from a few short minutes of shaking at a church service or more intense behaviors in private. The conversation concludes with some of Elly’s reflections on what she has learned, and what has surprised her, over the course of her studies. She notes that people around the world are often the same despite different cultures and we all tend to worry about our reputations. Recorded: June 16, 2016.

Institute for the Study of Religion, Economics, and Society at Chapman University (info on graduate student colloquia).

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John Wilsey on American Exceptionalism & Civil Religion.

tonygill — Sun, 29 Nov 2015 09:00:42 +0000

Ever since John Winthrop’s famous declaration that America was a “city on a hill,” the notion of “American exceptionalism” has been woven throughout U.S. history. Dr. John Wilsey, assistant professor of history and Christian apologetics at the Southwestern Baptist Theological Seminary, explores what this concept means and how it has changed over time, looking at some of the more challenging periods of US history that include the Civil War and race relations over the past century. Prof. Wilsey ties all of this together with a further examination of civil religion and the role of Christianity in defining what it means for our nation to be “exceptional.”

After exchanging a few pleasantries and finding out about how John came to write this book, we dive into the concept of “American exceptionalism.” Building upon the work of noted political scientist Seymour Martin Lipset, Dr. Wilsey lays out two distinct variants of exceptionalism — open and closed. The former views the nation in terms of an example for the rest of the world that attempts to expand freedom to all in the world by means of example. Closed exceptionalism, on the other hand, has a much more nationalistic overtone and is exclusionary. John discusses how the concept has changed over time, with special attention to the era of Westward Expansion and the US Civil War. Along the way, he highlights how several noted historical figures championed and presented the idea of American exceptionalism, including John L. O’Sullivan, Theodore Roosevelt, Woodrow Wilson, John Foster Dulles, Ronald Reagan, and (of course) Abraham Lincoln who had a very nuanced version of the concept.

Discussion then moves to the notion of “civil religion,” and John lays out the various sources of this blend of secular and religious ideas to craft a unique American ideology. He talks about Protestant theology, Enlightenment philosophy, and Roman civil religion and how each element plays out in our thinking of America’s place in history and the world. John acknowledges that there are many variants of civil religion and argues that it tends to be at its worth when borrowing explicitly from Christian theology. Our conversation then covers a number of key eras of American history with particular attention to the Civil War and Lincoln’s view of America, as well as providence. This leads us into a discussion of race relations following the Civil War and W.E.B. DuBois’s view of Lincoln and America’s reality lived against its ideals.

The interview closes with some of John’s thoughts on the future of American exceptionalism and his desire to see a more open version of that concept. He also discusses some of the main things he learned throughout the process of writing the book, including a sobering look at racial tension, all of which is leading him to undertake another research project on the thought of DuBois. Recorded: November 11, 2015.

American Exceptionalism and Civil Religion: Reassessing the History of an Idea, by John Wilsey.

One Nation Under God: An Evangelical Critique of Christian America, by John Wilsey.

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John Inazu on the Four Freedoms, Religious Liberty, and Assembly

tonygill — Sun, 23 Aug 2015 08:00:01 +0000

How do the “four freedoms” of the US Constitution’s First Amendment relate to one another? And what has happened historically to this relationship. Prof. John Inazu, associate professor of law and political science at Washington University (St. Louis), explores these questions with a particular focus on the relationship between the free exercise of religion and the right to assembly. We talk about historical conceptions of the “four freedoms” and how the interrelatedness of these essential liberties have changed since the middle of the 20th century. (Technically, we do note that there are “five freedoms” in the First Amendment, but we ignore the right of petition in this interview.)

The conversation begins with our usual banter to get to know the guest. We discover that even though he has multiple degrees from Duke University and UNC-Chapel Hill, John remains a solid fan of the Blue Devils. He also explains his work as a lawyer for the US Air Force and why his position wasn’t categorized as a JAG and how this allowed him to avoid wearing a uniform.

We then jump into a discussion as to what the “four freedoms” are — free exercise of religion, freedom of the press, freedom of speech, and the right to assembly — and how these freedoms were conceived of early in US history. (It is here where John notes that there is actually a fifth freedom — petition — that not many scholars pay attention to.) John sets this discussion into a pluralist framework as conceived of by Madison and other Founding Fathers. The idea here as that division and conflict are likely to be part of the political landscape and knowing how to manage it with a balanced set of freedoms is critical. Tony notes from his own work that the freedoms listed in the First Amendment are separated not by periods, but by semi-colons, which seems to indicate some degree of contingency. John agrees and we talk a bit about the connection between these rights, particularly with reference to religious free expression and the right to assemble peaceably.

It is mentioned that US history, despite the lofty goals of the US Constitution, has not always lived up to the ideal of preserving and protecting these freedoms for all. John noted that the Founding Fathers did have their blind spots, particularly over race, and there have been many instances of minorities being denied freedoms or outright persecuted. One of the important groups for our discussion is the Jehovah’s Witnesses who were quick to assert their rights of association along with the labor movement in the early decades of the 20th century. We talk about how the height of “four freedom” rhetoric occurred in the 1930s and ’40s when the US was faced with a totalitarian threat overseas and was also put in a position of promoting freedom abroad. This leads to a particularly fascinating discussion of the limits of freedom and how living up to high standards was difficult during the 1950s when there was concern over communist interests using the freedoms enshrined in the Constitution to undermine American democracy. This problem, John notes, is endemic to a free nation that must balance an absolute right to freedom (which is hard to ever achieve) with the threat of imminent violence.

…

“The Four Freedoms and the Future of Religious Liberty ,” by John Inazu (article at SSRN).

Liberty’s Refuge: The Forgotten Freedom of Assembly, by John Inazu.

Confident Pluralism: Surviving and Thriving through Deep Difference, by John Inazu (article for forthcoming book).

Theological Argument in Law: Engaging with Stanley Hauerwas, edited by John Inazu.

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Carmel Chiswick on the Economics of Being Jewish in America.

tonygill — Sun, 12 Apr 2015 08:00:51 +0000

What are the various cost constraints with being Jewish in America? Prof. Carmel Chiswick, a research professor of economics at George Washington University, uses the lens of economics to reveal the various constraints facing a religious minority in the United States and how this affects Jewish culture. We walk through her latest book Judaism in Transition: How Economic Choices Shape Religious Tradition.

Judaism in Transition: How Economic Choices Shape Religious Tradition, by Carmel U. Chiswick.

Association for the Study of Religion, Economics, and Culture (ASREC).

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Carmel Chiswick on the Economics of American Judaism.

Daniel Libenson on the Jewish Future (forthcoming April 19).

Linda Weiser Friedman on Jewish Humor.

Colleen Haight on Jewish Peddlers in 19th Century America.

Jeff Levin on Judaism and Health.

Mark Glickman on the Cairo Genizah.

Mark Koyama on the Economics of Jewish Expulsions.