Religious-based ideologies have been used both to convey legitimacy to
existing regimes and to provide inspiration for reform and revolution. Now
that the Cold War is over, leaving the political and economic ideologies of
liberal democracy and capitalism triumphant, will conflicts between rival
religious communities come to dominate world affairs?
In this course we will examine some aspects of the relationship between
religion and world politics. Emphasis will be placed on understanding
historical backgrounds and relevant analytical perspectives on the underlying
causes of conflict, not on current events per se. Particular attention will be
paid to the role of Islam, in comparison to the roles religion played in the
political development of Western states. Also, religious-based conflicts will
be placed within the broader context of ethnic conflict, and we will seek to
identify the conditions under which religious-based ideologies are most
effective in mobilizing political action. There are no prerequisites for this
course, except a willingness to confront the practical political consequences
of religious beliefs.
Since this is a new course, students should remain flexible concerning
course topics and assignments. I have extensive experience teaching courses in
world politics, especially issues of world conflict, but religion is a
research area that I have only recently begun to explore. My basic perspective
is that of a political scientist interested in patterns of political conflict
and cooperation, both of which require the mobilization of the joint efforts
of groups of (primarily self-interested) individuals. The fundamental
questions I ask when approaching the topic of religion are this:
What difference does (or can) religion make in patterns of
political interaction? In what ways does religion exacerbate
conflict or facilitate cooperation? How can religion affect the
establishment and maintenance of hierarchical structures of
authority, that is, the goals governments seek and/or the
legitimacy individuals assign to governmental action?
Viewed in this way the potential subject matter is virtually endless, but in
this course we can cover only limited aspects of this relationship. Although I
remain open to student interests, as instructor I have selected those topics
closest to my own interests. As a consequence, some areas (notably liberation
theology in Latin America and just war doctrines) will receive less attention
than might otherwise be the case.
I envision a five-part plan for this course. First, we will collectively
develop a tentative list of examples of linkages between politics and religion
as well as a preliminary classificatory scheme of religious effects on
politics. Second, we proceed to a brief overview of the historical development
and characteristics of world religions and of the factors that affect patterns
of ethno-political conflict. In this latter analysis we will focus on trying
to synthesize the effects of religion on political mobilization, using an
informal model developed by Ted Robert Gurr as our starting point. Third, we
survey the ways in which religion affects ethnic conflict in different regions
of the world. At this point it will be time for the midterm exam, which will
provide an opportunity for a preliminary assessment of interactions between
ethnicity, religion, and political mobilization. Fourth, (after the spring
break) we investigate the extent to which contemporary world politics can be
conceptualized as a clash among the major world civilizations (Western, Islam,
East Asian/Confucian, and Russian) as identified in a recent controversial
article by Samuel Huntington. Fifth, and finally, we examine this thesis more
critically, specifically relating to the Islamic world. By focusing on the
historical background to the contemporary "fundamentalist" movements that many
Westerners associate with Islam, I hope we should be able to bring a more
comprehensive perspective to current (and forthcoming) events relating
religion and politics.
Copies of all required (and optional) readings should be available on reserve
in the Political Science Research Collection, Woodburn Hall 200, and/or in the
Reserve Room in the Undergraduate section of the Main Library. Please let the
instructor know as soon as possible if there are any problems obtaining these
readings. (Additional optional readings may be announced later.)
Jan. 11 Introduction to course
Survey of World Religions and Ethnic Conflicts
Jan. 13,18 Linkages Between Religion and Politics: A Preliminary View, Readings: Juergensmeyer, Introduction, Chapters 1-2
Jan. 20 Distribution and Characteristics of Major World Religions
Jan.25,27,Feb.1 Communal Groups and Patterns of Ethnic Conflict, Readings: Gurr, chapters 1-5, 9
Feb. 3 Religion and Political Mobilization
Regional Surveys of Religion in Ethnic Conflicts
Feb. 8,10,15 Middle East, Readings: Gurr, chapter 8, Juergensmeyer, chapter 3,
Optional: Marty and Appleby, The Glory and the Power, ch. 3
-- Paper due Feb. 15 --
Regional Surveys of Religion in Ethnic Conflicts
Feb. 15, 17 Middle East, Readings: Gurr, chapter 8,
Juergensmeyer, chapter 3, Video: The Glory and the Power, part 2: This Is Our Land, Optional: Marty and Appleby, The Glory and the Power,
ch. 3
Feb. 22 South and South East Asia, Readings: Juergensmeyer, chapter 4
-- Paper due Feb. 24 --
Feb. 24, March 1 Eastern Europe and the ex-Soviet Union, Readings:
Gurr, chapter 7, Juergensmeyer, chapter 5
March 3 Resolution of Ethnic Conflict, Readings: Gurr, chapters 6, 10-11
March 8 Review Session
March 10 MIDTERM EXAM
SPRING BREAK
March 22,24 Religion's Effects on Violence and Human Rights, Readings:
Juergensmeyer, chapters 6-7, Conclusion
Religion and Politics in World Civilizations: Islam and the West
March 29 World Politics as a Clash of Civilizations, Readings: Samuel Huntington, "The Clash of Civilizations?"
Foreign Affairs, Summer 1993, pp. 22-49 [on reserve]
March 31, April 5 The History of Confrontation Between Islam and the West, Readings: Esposito, Introduction, chapters 1-3
April 7,12 Islamic Regimes, Readings: Esposito, chapter 4
April 14,19,21 Islamic "Revivalism" Readings: Esposito, chapter 5, Video: The Glory and the Power, part 3: Remaking the World, Optional: Marty and Appleby, The Glory and the Power, ch. 4
April 26,28 Religion and World Politics: Review and Future Prospects, Readings: Esposito, chapter 6
FINAL EXAM: Tuesday, May 3, 10:15 AM - 12:15 PM, Woodburn 121
List of Suggested Topics for Paper 1, POLS Y200 -- due Feb. 22 --
Countries:
Non-state peoples: Baha'i Kurds Palestinians Sikhs Tibetians
For this paper students should cover the basic forms of cleavage existing
within the selected country or ethnic group, with particular emphasis on
religious aspects. The paper should clearly answer this question: In what ways
does religion affect politics for your case? Emphasis should be placed on the
contemporary situation, but it helps to cover the basic relevant historical
background in order to explain the origins of current conflicts. Paper length
may vary depending on the case chosen, but a range of 6-10 double-spaced
typewritten pages should be sufficient to cover the necessary material.
I encourage you to get started as soon as possible locating the information
you will need to write your paper. I have placed materials on reserve that may
be relevant for your initial investigation and/or selection of topics.
Political Science Research Collection, 200 Woodburn Hall
Reserve Room, Undergraduate Library
I would like to draw your attention to resources in the Reference Section of the Main Library. Basic demographic data and outline summaries of political histories can be found in The World Almanac. Good sources of information on current events are Keesings' Contemporary Events and Facts on File, as well as such sources as the New York Times Index and PAIS (Public Affairs Information Service). References to popular articles can be found in the Reader's Guide to Periodical Literature, and you may find especially useful the more scholarly material covered in various indices (most available on CD); the Social Sciences Index, Humanities Index, and Religion Index should be especially useful. In many cases you may be able to locate book-length treatments on historical developments in your country through the on-line IO catalogue. You may also find area or country handbooks published by the U.S. Army or the CIA to be available in the Government Publications section of the Library.
Study Guide for Midterm, POLS Y200, Prof. McGinnis, March 3, 1994
The midterm examination on March 10 will consist of a selection from the
following set of questions. (There may be some modifications in the format of
those questions actually included on the exam.) This exam will be held in-class and in a closed-book, no-notes format. At some points in the exam,
students will be allowed some choice concerning which questions to answer, but
at other points students will be required to answer specific questions. Thus,
I strongly recommend that you prepare ahead of time by considering how you
would answer each of the following questions.
For each of the following ethnic (or other) groups, name a country where
that group is an important minority group: Kurds, Sikhs, Tamils, Baha'i,
Berbers, Irish Catholics, Tibetians, Shi'i Muslims, Palestinians, Russians
Select one of the following places and briefly describe its relevance to
issues of political-religious conflict, being sure to specify the specific
country and groups involved in the associated dispute: Babri Mosque in
Ayodhya, Golden Temple in Amritsar, Temple Mount/Dome of the Rock
Name the ethnic group identification of the individual(s) responsible
for the assassination of Mohandas Gandhi, Indira Gandhi, and Rajiv Gandhi.
Select three major religions of importance in the Third World. For each
of these religions, provide the following information. First, specify the
regions or countries in which this religion is particularly important. Second,
discuss an aspect of that religion (its overarching belief system,
institutional structure, or whatever) that may be said to have a negative
effect on prospects for economic modernization of that region or country.
Virtually all religions originated with an individual who modified a
pre-existing religious tradition in such a way that his followers later
further elaborated into a distinctive religious tradition. (For example, Jesus
was a Jew whose teachings inspired articulation of various Christian
traditions.) Briefly discuss one other example of such a "successor religion."
Approximately when did this transitional figure live?
Define each of the following types of politically mobilized minority
groups, as defined by Gurr: ethnonationalists, indigenous peoples,
ethnoclasses, communal contenders. (Be sure to include an example of each of
these groups as part of your definition.) Select two of these types of groups
and briefly describe the types of political grievances and political behavior
(protests, riots, rebellions) most typically associated with that type of
group, according to Gurr's analysis.
Compare the criteria used by Gurr to define a "communal group" with the
basic aspects of Juergensmeyer's concept of "religious nationalism." Do both
concepts require fulfillment of similar criteria?
Select two of the regions used in Gurr's book, and briefly discuss the
ways in which patterns of ethnopolitical conflict in those two regions differ.
Briefly define two of the variables used in Gurr's analysis, and state
how each of these two variables is measured.
In what ways can the international context affect the grievances and
organizational mobilization of communal groups, according to Gurr's model?
Briefly summarize Gurr's conclusions concerning the relative importance
of religious sects in world-wide patterns of ethnopolitical conflict. Critique
his conclusions, based on our own examination of the role of religion in world
politics. That is, explain why he might have come to these conclusions, and
suggest some factors or aspects of this problem that he may have overlooked.
For each of the following quotations, discuss its relevance to the
material covered in this course, with particular emphasis on discussing a
specific example in which these general principles can be seen to operate.
Religion is an ancient and well-tried method of establishing communion through common practice and a sort of brotherhood between people who otherwise have nothing much in common.... [T]he world religions which were invented at various times between the sixed century BC and the seventh century AD, are universal by definition, and therefore designed to fudge ethnic, linguistic, political and other differences. ... Fortunately universal truths are often in competition, and peoples on the borders of one can sometimes choose another as an ethnic badge.--E.J. Hobsbawn, Nations and Nationalism Since 1780, 1990
Religion has often been a force upholding the status quo, reinforcing the stability of society and enhancing political quietism.... And yet, religion has also been an important force facilitating radical political and social change, providing the motivation, ideological justification, and social cohesion for rebellions and revolutions. ... Religion integrates and also disrupts society; it is truly Janus-faced.
-- Guenter Lewy, Religion and Revolution, 1974
The leaders of many developing nations live in two worlds simultaneously. In order to raise their countries from poverty they seek to modernize and to acquire for their societies the education and the advanced technical know-how of the west. At the same time, to maintain rapport with their tradition-bound people, they must appeal to native pride and communal and ethnic sentiments as well as religion. What makes the resulting identity and ideological crisis more severe is the fact that these leaders themselves have often been unable to clarify their attitude to tradition and religion.
-- Guenter Lewy, Religion and Revolution, 1974.
"Ancient hatreds" are thus made as much as they are inherited. To call them ancient is to pretend they are primordial forces, outside of history and human agency, when often they are merely synthetic antiques. Intellectuals, writers, artists and politicians "make" hatreds. Films and videos, texts and textbooks, certify stories about the past, the collective memories that shape perceptions and attitudes.
--Susanne Hoeber Rudolph and Lloyd I. Rudolph, "Modern Hate," The New Republic, March 22, 1993, pp. 24-29.
Study Guide for Final Exam, POLS Y200, Spring 1994, Prof. McGinnis
Tuesday, May 3, 10:15 AM - 12:15 PM, WH 121 (regular classroom)
A. For short identification questions you should be prepared to identify each
of the following terms and to briefly discuss their relevance to the study of
religion and politics. In particular, you should be able to clearly
distinguish between closely related terms. Some of these terms may also appear
in objective type questions.
Abbasid Hizballah (Lebanon) Shah Bano
AMAL (Lebanon) Islamic Salvation Front (FIS) shari'a
Babri Mosque Kaba Sikhs
Baha'i kin-country syndrome Sufism
Berbers Mahabharata Tamils
BJP Mahound torn countries
Caliph Mecca ulama
cosmic war Medina Umayyad
Crusades Muslim Brotherhood ummah (or umma)
fatwa Muslim League velayat-e faqih
Golden Temple Nation of Islam Wahhabi
hadith Ottoman Empire White Revolution
hijra Quran Yazid
B. For various types of questions (ranging from short identification to short
answer essays) you should be able to summarize the major points on each of the
following topics:
1. Juergensmeyer's conclusions concerning the relationships between religion and violence, in both symbol and reality.
2. The Five Pillars of Islam.
3. The "political career" of Muhammad, and the reasons why this period is so revered in the Islamic world.4. The major controversies associated with the selection and behavior of the successors of Muhammad as the political leader of the Islamic community.
5. Specific aspects of Salman Rushdie's novel The Satanic Verses that many Muslims interpreted as blasphemous, and why they felt that way.
6. The balance between competing secular (Western) and religious goals and practices that was implemented by the political leaders Kemal Ataturk, Bhindranwale, Khomeini, Mubarak, Nasser, Nehru, Nimeiri, Qaddafi, Sadat.
7. The basic approach to Islam and politics expressed by Islamic Modernists (such as al-Afghani, Abduh), Islamic Neorevivalists (al-Banna, Mawdudi), and Islamic Militants (Qutb, al-Farag)
8. The (four) traditional sources of Islamic law, and the scope and limitations of Islamic law.
9. Potential areas of consistency and inconsistency between Islamic ideals and Western concepts and institutions of liberal democracy.
C. For the essay question you will be given two (or three) of the following
questions and asked to answer one question in a coherent, well-thought-out,
clearly-argued essay. You should take special care to incorporate the relevant
course material into your response. You will not be allowed to use any notes
during the exam, but prepartion ahead of time is highly recommended.
1. One recurring theme in this course has been the diversity of interactions between religious and political organizations. Compare and contrast the general patterns of interaction between religious and political organizations in the following six countries: Turkey, Saudi Arabia, Iran, India, Poland, and one other country of your own choosing. Be sure to discuss the situation before and after any major realignment of religious and political organizations that have occurred in the last 20 years in any of your cases (when relevant).
2. Another theme of this course has been the ways in which political ideas and policies in the Islamic world have been affected by the contrasting examples of Muhammed and the West. Using as examples the top political leaders in Egypt and important political ideologues and/or activists from Egypt and other relevant areas of the Islamic world, discuss the ways in which Islamization and modernization interacted over the course of the last four decades. Specifically, discuss how changes in the Egyptian state's policies (under various administrations) affected reform efforts based on Islamic principles, and how these reform efforts affected subsequent state policies.
3. Although religion and politics often work together, in other instances they pull in opposite directions. Quotation #27 reads, in part, as follows:
Religions are in effect independent centers of power, with bona fide claims on the allegiance of their members, claims that exist alongside, are not identical to, and will sometimes trump the claims to obedience that the state makes. ... A religion is, at its heart, a way of denying the authority of the rest of the world; it is a way of saying to fellow human beings and to the state those fellow humans have erected, "No, I will not accede to your will." This is a radically destabilizing proposition.
Discuss the many forms this challenge to secular authority or authorities has taken in different countries and/or eras. You should discuss at least four different types of general challenges and provide at least two examples (from different countries or religious traditions) of each of these types of challenges.