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Religion and Culture

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08.01.2017

This is an excerpt from International Relations – an E-IR Foundations beginner’s textbook. Edited by Stephen McGlinchey.

Available now on Amazon (UK, USA, Ca, Ger, Fra), in all good book stores, and via a free PDF download. Find out more about E-IR’s range of open access books here.

Religion and culture seem like complex ideas to study from the perspective of International Relations. After all, scholars and philosophers have long debated the meaning of these terms and the impact they have had on our comprehension of the social world around us. So is it an impossibly complicated task to study religion and culture at the global level? Fortunately, the answer is ‘no’, for we can recognise and respect complexity without being confused about what we mean by each term. In this chapter, which completes the first section of the book, we will explore why thinking about religious and cultural factors in global affairs is as integral as the other issues we have covered thus far.

What do we mean by the terms ‘religion’ and ‘culture’? Where can we see examples of religion and culture at work in the domains of world politics? How do religious and cultural factors impact on our ability to live together? Our investigation will begin to address these questions. As we do so, we shall keep in mind the encouragement of rabbi and political philosopher Jonathan Sacks, who wrote that ‘sometimes it is helpful to simplify, to draw a diagram rather than a map in order to understand what may be at stake in a social transition’ (1997, 55). There has indeed been a transition in IR thinking about the value of religion and culture.

How can we define religion and culture in a way that is useful to the study of world politics? It is important to sketch each term separately before bringing them back together to form a composite picture. We begin with religion, a category that scholars and policymakers once considered irrelevant to the study of IR because it was not believed to be important for the economic and security interests of modern states and their citizens. Yet, many scholars now hold that religion cannot be ignored. While the idea of culture has equally been underplayed in IR, its inclusion in analyses of world affairs predates that of religion and is considered less controversial. We shall consider four elements of each category and then make important linkages between them so that religion and culture make sense as whole, rather than fragmented, ideas.

Elements of religion

Following the Al Qaeda attacks on the US on 11 September 2001 (often called 9/11), studies of religion in world politics increased sixfold. In the words of Robert Keohane, the events of 9/11 provoked the realisation that ‘world-shaking political movements have so often been fuelled by religious fervour’ (2002, 29). Indeed, whether it is the disruptions of religion-led revolution, the work of religious development agencies responding to natural disasters, peace-making efforts of religious diplomats or a myriad of other examples, even a glance at global affairs over recent decades seems to support the comment of sociologist Peter Berger that ‘the world today … is as furiously religious as it ever was, and in some places more so than ever’ (1999, 2).

Such a view also seems supported by the numbers as ‘worldwide, more than eight-in-ten people identify with a religious group’ (Pew 2012, 9). Are you numbered among the 20 or 80 per cent? Do you think religious influence on global affairs is a welcome inclusion or a significant problem? Regardless of where we stand, it appears a closer look at the ‘religion question’ is in order if we are to establish a fuller picture of IR. The following four elements of religion may provide a useful introduction.

1. God(s) and forces in the public square

The first element of religion is the belief that divine beings and/or forces hold relevance to the meaning and practice of politics today and throughout history. These beings are sometimes understood as a knowable God or gods, sometimes as mythical and symbolic figures from our ancient past and sometimes as impersonal forces beyond the physical realm.

Different religious traditions understand the influence of religion upon politics in different ways. Traditions that we might call ‘fundamental’ propose that politics is a matter of organising society according to divine commands. In Iran, for example, the highest court in the land is a religious one, drawing its principles from the Shia branch of Islam – the second largest Islamic tradition worldwide after the majority Sunni tradition. This court has the power to veto laws of parliament and decide who can hold power. Likewise, in Myanmar (formerly Burma) an influential group of religious monks has started a movement intent on imposing Buddhist principles on the whole country, including non-Buddhist minorities. Thus, some religious politics is based on ‘fundamentals’ that, in the view of adherents, cannot be changed without the standards of society also being compromised.

By contrast, traditions that adopt a ‘contextual’ approach hold that politics is a matter of influencing society according to divine principles but as part of a wider tapestry of influences. For example, religious development organisations such as the Aga Khan Development Network (also from the Shia branch of Islam) work in areas of health care and education in countries of Africa and Asia without seeking to control entire political systems. Likewise, in Myanmar, the so-called Saffron Revolution of 2007 saw Buddhist monks stand with the poor against the ruling military dictatorship and support the beginnings of multi-party democracy. In these examples, religious politics is adapted to changing circumstances and takes into account diverse interests and beliefs across society.

What is common to both fundamental and contextual religious traditions is an understanding that politics is in some sort of interactive relationship with the intentions of, or traditions shaped by, gods (or God) and spiritual forces. This contrasts strongly with secular approaches that demote, and sometimes deny altogether, a role for religion in political affairs.

Do you believe that religion has a role to play in public debates or should it be confined to private spirituality only? From an individual point of view, we could address this question by asking what it would be like to live in societies that are either entirely controlled by religion, or entirely without religion. What would the benefits and losses be in each situation? It can be strongly argued that neither scenario exists in pure form. When religion has been used to dominate the public square, a diversity of groups (non-religious and religious) have risen in opposition. Likewise, when religion has been expelled from the public domain, religious actors and interests go underground waiting for a chance to re-emerge.

2. Sacred symbols (re)defining what is real

The second element of religion are rituals that re-order the world according to religious principle. Although the word ‘faith’ can be associated with belief in unseen realities, humans throughout time have needed to see, touch and smell the sacred. Our senses are portals to the spirit. Therefore, rituals function as tangible symbols of the intangible realm. For examples of different studies that consider the public rituals of Judaism, Islam and Hinduism respectively see Beck (2012), Bronner (2011) and Haider (2011). While some religious rituals are private or hidden, many are performed in public spaces or in ways that are openly accessible to wider society. As such, they are a part of public life – which is one of the original definitions of the word politics.

For religious adherents, rituals symbolise spiritual truths but they can also redefine how power can be understood in the material world. Thomas Merton once described his experience of watching Trappist monks perform the rituals of the Catholic Mass in very political........

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