POL 1000 – Lecture 16: Religion & Politics

1. POL 1000 – Lecture 16: Religion & Politics Sean Clark Lecturer, Memorial University Doctoral Fellow, CFPS Fall Session, 2011

2. Lecture Arc • 1. Religion & Politics. • 2. Origins of Fundamentalism. • 3. The Power of Fundamentalism.

3. Religion & Politics • In Western, secular societies, religion tends to be a private affair (W philosophy views separation as ideal). • Canada, W Europe: Church attendance is falling. Religion generally left off the campaign trail. (though US, Holland, etc, offer stark exceptions). • Origins: Christianity sought imperial tolerance, thus made division between God and Caesars, assisting secular/religious split. • Key: where authority is divided, dissent flourishes (Landes p38). • Even less separation in other regions. • Lesson? Is East – West split, but also w/in regions themselves (i.e. by geography, age, etc). • Are political debates which take place w/in religious instxns themselves. • ‘Abduh (~1890): how adapt ancient texts to modern needs & context? • I.e. today: women priests, same-sex marriages, etc. • Can serve as a platform for liberation. • ‘60s: Catholic Church in Latin Amer as activists for social justice & human rights (i.e. vs military repression). • ‘80-’00s: Hizbullah in Lebanon as provider of welfare state. • Can also inspire desire to change policy outcomes—or even to transform politics itself. • Nothing wrong with this, though can make bargaining difficult. • Nature of belief is to remain inured from dialogue & debate. Cannot divide faith.

4. Fundamentalism • Most powerful confluence of religion & politics is seen with ‘fundamentalism’ (adherents are most committed, thus most resistant to bargaining). • Aim is to revitalize faith thru strict & literal interpretation of foundational religious texts. • Scripture seen as absolutely & categorically true. • Can be used as a force for good. • Can be used to pull us back from the crassness & callousness of modernity. • Also, can be use in capricious ways. • Perversion of religion can lead to willingness to embrace most frightening of deeds. • Again, nature of belief is to remain immune from bargains. Can thus find comfort in whatever you or your movement find pious. • Origins: • Term dates back to US Christian movts of early 20thC (Steward & Steward 1910-’15). • Were concerned w spiritual & moral decline (response to a. waves of non-Protestant settlers & b. science--ie Darwin et al & Nietzsche’s ‘God is dead’ claim).

5. Fundamentalism Returns • Christian fundamentalists popular post-WWI (i.e. Temperance movts), though soon died down. • 1970s: return of popular religious movts re social policy. • Falwell’s ‘Moral Majority’ begins 1971. • Robertson’s ‘Christian Coalition’ key to ‘94 congressional elections. • Today’s face covering debate in Quebec & France. • 1990s: fundamentalism goes international. • Globalization provides both means & reason to turn to religion. • George Weigel: “unsecularization of the world is one of the dominant social facts of life in the late twentieth century.” • Christian missionaries sweep across Africa & E Asia. • Islamism ignites not only domestic ambitions (i.e. Brotherhood in Egypt, Hamas in Palestine), but some (i.e. bin Laden) have transnational goals (i.e. return of Caliphate).

6. The Power of Fundamentalism • Extremists tend to see world in us-vs-them binaries (‘manichaean images’). • Is simplistic, but incredibly effective (‘you’re w us or against us’). Is no room for bargain or retreat. • Religious belief is predicated on faith, not empirical evidence. Thus offers no conversation w science. • Awkward balance btn tradition & modernity. • Rely on texts 2,000 years old, but also cell phones. • Interpretation usually made by most charismatic or powerful. • Popularity fed when coupled w econ or social injustice. • Easier to accept strict religious interpretation when are hungry & unsafe. • Taliban offered stability after 20 years of war. • Given urgency to fix these problems—injustice is great motivator. • Is fundamentalism a fad, or here to stay? • Will technology, globalization, & ‘modernity’ dampen or exacerbate these tensions surrounding politics & belief?

8. Maddison: • 1000 AD: Middle East’s share of global GDP 10%, vs 9% in Europe. • 1700: Europe 22%, vs 2% for Mid East. • Today: Mid E income/head just 28% of Eur & Amer avg. • Armgts on divergence: • 1. Spirit of Islam is hostile to commerce. • Yet Koran is full of praise for commerce (Muhammad was a reader). More pro-business than Bible. • 2. Islam bans usury. • Yet so too do Torah & Bible. • 3. TimurKuran: failed to dev commericalinstxns • Espec joint stock companies. • Eurs inherited from Roman law. Took this base to dev ever more complicated partnerships. By 1470 Medicis had 57 staff in 8 Eur cities. Ltd liability by mid-19thC. Double-enry books keeping & stock markets. • Is vs prevailing ‘law of partnerships’, where businesses could be dissolved at whim of a single partner. Plus generous inheritance laws & polygammy = diffusions of wealth. • Are crucial obstacles when business becomes complex. • Attaturk adopted instxns in ‘20s. Now best growth in region.