Research On Religion » United Nations

Davis Brown on Just War Theory

tonygill — Sun, 09 Aug 2015 08:00:07 +0000

What is just war theory and how can it relate to tort law? What is the doctrine of proportionality? And how do all these concepts apply to various conflicts including the Iraq invasion of Kuwait, Russia’s involvement its surrounding nations, and the Pig War of 1859? Dr. Davis Brown, an assistant professor of political science at Maryville University, answers these questions and more as he takes us on a tour of the just war doctrine from its inception with the Early Church Fathers to its application in some recent conflicts. As a trained lawyer with experience in the US Air Force, Davis provides a unique perspective on a topic that has occupied the minds of some of history’s greatest religious thinkers.

We begin the interview with some background on Prof. Brown himself. He explains what he did as a judge advocate general (JAG) in the military, noting that it really wasn’t all flying in outer space and trying to apprehend bad guys like on television. Instead, he explains how various military actions are run past military lawyers to ensure they correspond with international and domestic US law. Davis then details his reasons for moving into the world of academia.

Following this brief biographical discussion, we move into the origins of just war theory. Prof. Brown notes that while Jesus did have things to say about conflict, it was Paul who begins the discussion of how political entities should conduct themselves with respect to their citizenry and other nations. He then jumps forward to the role that Augustine of Hippo played in formulating the doctrine of just war. Where the intellectual advance in these ideas next occurs is with Thomas Aquinas, who lays out three basic principles for a war to be just: 1) proper authority; 2) just cause; and 3) right intent. Davis discusses the dimensions of these three components with some reference to our contemporary world wherein some wars are being waged by “stateless entities” making it difficult to determine “proper authority.” He then takes us to the early 17th century and the thinking of Francisco Suarez, a Spanish Jesuit who tweaks Aquinas’s second feature of just war (just cause) and introduces the concept of proportionality. Suarez also advances the concept of “right intent” to talk about “right manner,” the means in which a conflict is conducted. Tony learns about a few Latin terms and their meaning, most notably jus ad bellum and jus in bellum. Davis also outlines some of the other advances in just war theory at this time, including the introduction of “reasonable prospect of success” and “means of last resort.” We discuss some of the historical context of this thinking and note that the interest in just war theory diminishes during the era of absolutist monarchies (17th through the 19th century), to be revived again following World War I.

Davis then adds his own intellectual take on just war theory by expounding upon tort law. He explains what tort law is and how it is applicable to international law and the specific topic of warfare. There exist four key elements that must be satisfied for a tort claim to have solid standing: 1) duty to another; 2) breach of contract; 3) causation; and 4) existence of damages. Davis shows how each of these works first with reference to ye olde “rat in the soup” problem that might lead to a tort claim in a restaurant, and then with respect to the decision of going to war. We talk a bit about enforcement at this point and what role the United Nations has played (or not played) with respect to arbitrating just war decisions. Tony then presents Davis with a number of recent conflicts and asks him to evaluate each in light of his understanding of the just war doctrine (and in the framework of tort law). We review the 1990 Iraqi invasion of Kuwait, Russian incursions into Georgia and Ukraine, and the 1978 invasion of Cambodia by Vietnam. To top it all off, Tony mentions the Pig War of 1859 involving a dispute over the San Juan Islands and surrounding waterways in the Pacific Northwest. He lays out this little-known conflict between the US and Great Britain and Davis then notes that this might be the first empirical case of “invincible ignorance” within just war theory he has encountered, and he explains what that all means. We finish up with some reflections on what Prof. Brown has learned over the course of his career as a JAG and an academic specifically studying religion and conflict. Recorded: August 6, 2015.

Torrey Olsen on Faith-Based Humanitarianism and World Vision

tonygill — Sun, 05 Oct 2014 08:01:40 +0000

Being a humanitarian aid worker can be a dangerous job. Torrey Olsen, Director of Christian Witness at World Vision, knows this well from his own experience. With over 15 years experience in West Africa, Mr. Olsen has endured malaria, being shot at, and being abducted at gunpoint and left to walk home in the Sahara Desert. He reviews these experiences and what the role of religiously-based humanitarian aid organizations play in the world with a specific focus on World Vision.

Our conversation begins with a discussion of World Vision, a Christian-based humanitarian relief organization with 45,000-50,000, several hundred thousand volunteers, and an annual budget of roughly $2 billion. Torrey reviews the history of this entity, its general mission, and discusses a number of different projects that they have engaged in over the years. He notes that while a faith-based organization rooted in Christianity, it is not a proselytizing ministry and has signed on to the Red Cross Code of Conduct. Moreover, while employing nearly every stripe of Christian, World Vision operates ecumenically both hiring members of other faith traditions (e.g., Muslims, Hindus) and reaching out to these different confessions as a way to build communities and solve social problems at the grassroots level. Mr. Olsen provides details of a recent project they are undertaking designed to bring Christian pastors and Islamic clerics together to disseminate information about the Ebola epidemic that is affecting western Africa. He also covers a number of other humanitarian projects and along the way Tony learns what Plumpy’Nuts are.

Our discussion of World Vision also includes some reflections on how there has been a massive sea change in the world of humanitarian aid efforts. Compared to the not so distant past, secular non-government organizations, governments, and local communities are embracing the efforts of faith-based organizations to help solve various socio-economic problems. While there is much talk about “new social movements,” these “old social movements” (i.e., religious congregations) are ready-made for rapid collective action and have very useful information about local conditions and how aid efforts can be managed in that context. Moreover, these religious groups also happen to be highly trusted among local populations, which facilitates efforts to bring both short-term and long-term assistance to communities in need. We also discuss the general strategy of World Vision, which includes “rapid response teams” to drop in emergency supplies and long-term development projects such as encouraging local gardening as a means of battling malnutrition. Torrey lays out his job with the organization, noting three specific tasks that he is responsible for: 1) training and supporting staff; 2) mobilizing pre-existing churches and faith-based organizations; and 3) supporting child sponsorship programs. (Mr. Olsen and his wife have “walked the walk” by adopting a child and guiding him through a successful college and professional career.)

We then turn to Torrey’s personal history, and what a story it is! We learn that although being raised as a pastor’s son, Torrey had his “prodigal period” only to return to his faith with a strong interest in economic development. His first experience in the field involved be caught in the middle of a civil war in Chad and hiding under a bed while hundreds of villagers were killed around him, and then escaping to an French airplane. This wasn’t the only harrowing experience he has had, as later in his aid career he was abducted at gunpoint. He describes his thoughts and emotions during this very tense time, a fascinating look into how difficult it can be working in some of the world’s “hot spots.” Nonetheless, he also recounts the numerous success stories he has been part of, including a project that had citizens growing their own food in small gardens in West Africa and an ecumenical effort between Muslims and Christians to help educate people about AIDS. Torrey also mentions the role a movie — “The Imam and the Pastor” — played in alleviating conflict in local regions of Ghana that had the effect of local residents resisting an affront by Boko Haram. He describes the most rewarding aspects of development work as being long-term projects that flourish and being able to let local individuals, using their own knowledge of their conditions, make choices that best suit their environment.

We finish the interview with his response to critiques that organizations such as World Vision are engaging in cultural imperialism or “ricebowl Christianity.” He notes the acceptance that his efforts have among local populations he has worked with and wishes that more media attention would be paid to the good works that people are doing rather than the conflict. The podcast ends on an upbeat and optimistic note about the future direction of the world and the role that religious individuals play in it. Recorded: October 3, 2014.

Colleen Haight on the Oracle of Delphi

tonygill — Sun, 24 Aug 2014 08:00:55 +0000

The Oracle of Delphi was an important religious, economic, and political institution , serving the wealthy and powerful throughout ancient Greece (particularly the 6th – 4th centuries BCE). Prof. Colleen Haight, an associate professor of economics at San Jose State University, uses economic analysis to explain its vital function in a territory that was composed of a number of equally-balanced city-states. In the process, we discover a new game theoretic equilibrium and discuss a number of other applications from ancient Israel to contemporary Turtle Bay.

Our conversation begins with a general discussion of what oracles are and what, in particular, was the Oracle of Delphi. Situated outside the powerful city-states of Athens, Corinth, Sparta, and Thebes, the city of Delphi and its volcanic fumaroles grew in reputation beginning in the 8th century BCE and picking up popularity during the 6th century BCE as a place where the political and economic elite would gather to have virgin priestesses (often intoxicated by sulfuric fumes) make pronouncements to important questions surrounding war and trade. The pronouncements would generally take place once a month, but the elite would often gather beforehand and trade stories with one another. This information would be gathered by important religious officials as a means of determining how to answer the questions and pleas put before the oracle. Delphi also became the site of numerous artistic and athletic festivals that also drew many people from the surrounding areas and provided a neutral territory on which to trade and compete.

Prof. Haight then explains how she and her colleagues — Larry Iannaccone and Jared Rubin — applied the tools of economic analysis and game theory to understand the importance of the Delphic Oracle. We emphasize how economics is more than just a study of GDP or unemployment, but rather is an analytic lens that helps us understand all sorts of behavior, including seemingly irrational behavior such as relying upon the supernatural judgment of an oracle to make life-and-death decisions. Colleen explains that the economics of religion has largely focused on two primary church-state equilibria — monopolistic state religions and laissez faire religious competition. The former (religious monopoly) is a very tempting institutional arrangement for secular rulers because it allows them to control an important source of legitimacy. Nonetheless, some of the problems associated with a monopolistic religion include the possibility that clerics will provide rulers with “yes men” answers to important questions and the citizenry will often think religious legitimation is corrupted by the close connection between church and state. The opposite equilibrium — free market spiritual competition — may be beneficial for religious groups but does not aid rulers extensively in legitimating their decisions.

The discussion then turns to the discovery of a third equilibrium point — the neutral nexus. In this situation, secular leaders maintain control over their own cults within their own territory, but also rely upon an outside, third-party source of religious legitimation for their rule. This is the role that the Oracle of Delphi played. With several ancient Greek city-states essentially locked in a balance of power, the city of Delphi could assert its neutrality amidst the larger political players of the region (i.e, Sparta, Athens, Corinth, and Thebes). More importantly, the rulers of each of these city-states could use the Delphic Oracle as a source of information regarding future military campaigns or other major decisions. It was in the interest of each of secular rulers both to provide the oracle with valid information and to rely upon its pronouncements as valid. In many ways, this helped to mitigate conflict between the different regional powers. It was only when one ruler (Philip II of Macedon) was able to consolidate territorial power over the bulk of ancient Greece that the Delphic Oracle lost its neutrality and, hence, its authoritative power.

We spend the last third of the discussion talking about different applications of this theory, namely how a third-party religious source can be used to justify secular rule and policy decisions. Colleen provides an illustration of the Temple of Shiloh in ancient Israel. With the Levites holding no territorial claims, they became the Jewish tribe that served the same role as the Greek oracles, providing a “neutral ground” on which different parties could share information and rely upon wise judgments. Tony raises the possibility of whether the Holy See served a similar role in medieval Europe. We bring up the Investiture Controversy wherein a number of disparate nobles in the Holy Roman Empire were concerned about Henry IV attempting to appoint bishops and ruin the ostensible neutrality of the Catholic Church, an institution that helped provide some semblance of order amidst a rather fractured Europe. We also note how the neutral nexis theory helps explain the location of the US national capitol in a swampy region just north of Virginia, and how most US states have capitols in cities that are not the dominant metropolis in the region (e.g., Reno, NV, Sacramento, CA, and Albany, NY). (This is where Tony also reveals an interesting little historical tidbit about the location of Washington State’s capitol and reveals what his favorite city in the region is.) Colleen and Tony also ponder whether or not the United Nations also serves as a “neutral nexus oracle” function, but Colleen points out some reasons why the folks at Turtle Bay may not be as effective as the sulfuric-fumed virgins of Delphi. Both agree that there is a lot of research that could be done by an enterprising scholar using the neutral nexis hypothesis.

We conclude with Colleen’s general thoughts on this subject matter, and she provides an excellent summary for why economic analysis is so useful for understanding seemingly irrational behavior. She leaves us with an interesting mystery about why strict sects with stigmatic behavior and high costs often tend to fare better than more “laid back” religious groups, contrary to popular explanation … a mystery that perhaps only Larry Iannaccone can solve. We shine our metaphorical “Larry Light” (reminiscent of the Bat Signal in Gotham) into the night sky hoping that it will soon be answered. Recorded: August 22, 2014.