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2019 | OriginalPaper | Chapter

23. A Great Academic Re-awakening: The Return to a Political Economy of Religion

Author : Anthony Gill

Published in: Advances in the Economics of Religion

Publisher: Springer International Publishing

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Abstract

Ever since the dawn of civilization, human beings have been mixing religion and politics. And irrespective of various attempts to “separate church and state” or “secularize” society by confining matters of spiritual belief to the private sphere, the realms of religion and politics have remained intertwined and will, in all likelihood, continue to be. Indeed, speaking of “separate realms” may be misleading given that people with religious convictions take their beliefs and values into the political arena as a way of informing their choices and behavior. Political authorities, irrespective of their own faith, must factor the existence of people with religious beliefs. Even self-proclaimed atheistic rulers such as Vladimir Lenin and Josef Stalin had to devise policies of how to deal with the remnants of the Orthodox Church that they could not extinguish. Even in North Korea, history’s most-recent paragon of secular totalitarianism, President Kim Jong-Un must repeatedly enforce restrictions on Christians who refuse to vanish. Religion and politics will continue to mix and it behooves social scientists to understand why and how.

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Footnotes
1
As will be noted below, Timur Kuran (2004, 2011) and Jared Rubin (2017), who fit more squarely in the “economic perspective” on religion, also acknowledge the roles that ideas matter and examine how historical and contemporary Islamic ideas of economics and law can affect governing outcomes. However, both scholars situate the role of theologies into a more institutional context wherein different individuals have various incentives to employ some ideas over another. Their work is probably the best example we have of the blending of ideational and economic perspectives of religion, and they are among the most exciting scholars to study the topic of religion.
 
2
See Witham (2010), particularly Chapter 6, for a colorful history of how the economics of religion became a major paradigm in the study of religion.
 
3
The ideas advanced by these scholars and a handful of others in late 1980s and early 1990s represented a Cambrian explosion of new thinking on religion, leading some scholars to call it the emergence of a new paradigm. The amazing scope of the topics studied by these researchers is too broad to cover here. Indeed, it would take a book itself just to document the contributions each of these individuals made. Our focus here is instead on how advanced the football in political science by inspiring a new generation of scholars who were willing to take the risk of deviating from the dominant stream of thinking in the profession.
 
4
While this assertion may seem a bit pompous on the part of the current author, he is extremely proud of having made this case for two full decades amid great criticism that this type of economic analysis should not be done. As such, I feel a little touchdown celebration in warranted. Consider this my spiking of the theoretical football.
 
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Metadata
Title
A Great Academic Re-awakening: The Return to a Political Economy of Religion
Author
Anthony Gill
Copyright Year
2019
DOI
https://doi.org/10.1007/978-3-319-98848-1_23