Institute for a Greater EuropeBook Review – Religion and World Politics by Erin K. Wilson
By Valentina Koumoulou
“Religion is not fixed and unchanging but dynamic and fluid”
- Erin K. Wilson[1]
One’s first thought when coming across a book that combines politics and religion might be that it will be another mere case of explaining theocracies in an allegedly creative way. That is far from the case here. More often than not, however, these two are intertwined and play a much more significant role in everyday life. In various countries, religion continues to share the top spot alongside the state’s government and has a say in how national politics are to unravel. Nevertheless, even though for most people religion has very specific connotations, Wilson’s book completely readjusts the notion of religion in order to explain its value with regard to politics. Throughout her book “Religion and World Politics”, the author emphasizes the idea that religion is neither clear, identifiable, nor definable, but rather fluid and ever-shifting. Wilson adds to the concept of fluidity by noting that it constitutes an “ever-changing category made up of rituals, practices, discourses, narratives, institutions, organizations, actors, beliefs, and norms that are all context-dependent”[2].
Furthermore, the way religion is approached in relation to international politics bears significance, especially considering that the cultural elements of religion play a critical role in diplomacy and mediation. With that in mind, the author argues that in order to establish a comprehensive and nuanced appreciation of religion in international politics, tone needs to move away from preconceived notions of religion. To this end, the main argument of the book appears to be three-fold. First, Wilson argues that scholars, policymakers, as well as practitioners interested in understanding religion in global affairs should not begin their analysis by focusing on the concept of religion. Second, she claims that “religion” should not be interpreted in isolation, rather it must be examined in connection with other socio-political factors such as class, race, gender, or environment. Lastly, instead of simply referring to “religion”, more precision is required in using the term. This categorization of arguments aims to make the reader understand that the term “religion”, used amongst different actors in different contexts, is surrounded by significant diversity.
Religion, Politics, and Context
Context as a concept deals with not only the physical location but the relevant historical, cultural, political, economic, and other factors that make up the distinctive features and unique settings of a particular place[3]. According to Wilson, there are two competing myths about religion, one viewing it as dangerous and the other - benign[4]. Both are dependent on the context of the term being used. The author’s point is that the way religion is portrayed in each narrative plays a crucial role in how the receivers of the message perceive it. She also argues that religion is either a highly elusive concept to risk encouraging through engagement or is not significant enough to alarm. However, the line is very thin with regard to one’s choice of the two approaches, especially when it concerns a politician’s position in such a dilemma.
Moreover, with relation to context, it is argued that critical analysis should ask what “religion” means, who gets to decide, and what the consequences are of defining religion in a specific way. What is also noted throughout the book is the need to study religion as an “integrated, intersectional, contextually embedded, fluid, constantly shifting and evolving dynamic in world politics, rather than as a singular static, unchanging object”[5]. The fact that religion is so intertwined with politics and at the same time so elusive is integral to how it is approached by diplomats and politicians. It needs to be understood by the international community that religion is a notion that requires respect as well as understanding to be able to work together even though there are cultural differences that pertain to different religions.
Religion, Politics, and Identity
Another consideration by Wilson is the need to explore “religion’s” entanglements with other dimensions such as race, gender, class, and environment. These dimensions are responsible for creating one’s identity. Religion plays a great role in how people define themselves among others and within the international community. Furthermore, the author argues that identities matter in the field because they provide the (self-) narrative in which certain behaviors and actions become “consistent, permissible, and legitimate”[6]. Therefore, it becomes evident that the way “religious” identities are interpreted is crucial for understanding the power relations between different communities. Lastly, identity constitutes the lens through which one views the world and interprets reality. In international relations, this identity and all of its aspects play a major role in how the international system is affected by each politician’s moves and maneuvers, thus understanding how such an important part of it as religion is truly significant.
To Be Secular or Not To Be?
Some claim that secular states choose this approach to religion as a way to display neutrality and equality. However, not allowing people to openly express their religion - which in some cases pertains to cultural identity - does not promote democratic values such as the freedom of expression. Wilson notes that in both warfare and the countering of violent extremism, secular assumptions have contributed to severe misunderstandings that have considerably destabilized precarious security situations, contributing to increasing insecurity, rather than reducing it. In fact, rather than resolving the issue of religious violence, this understanding of the relationship between secularism and security might generate more fear and unrest.
Furthermore, the development of extremist behaviors leading to turbulence within the international community is affected by other factors, such as poverty, generational disempowerment, exclusion, psychological contributors, and gender dynamics, which are often excluded from the narrative placing religion at the heart of extremism. In addition, the author notes that the efforts made by some states to police religious symbols in the public sphere have intensified as a result of the fear of the rise of Islam in Europe, with Muslim women and the wearing of headscarves the primary target of these discussions. Last but not least, this dialogue about secularism has marginalized those who feel the need to show their religious beliefs as a way of expressing their cultural identity.
Conclusion
Upon finishing reading this book, the most significant conclusion one can make is that politics, ethnicity, and religious identity have always been entangled and will continue to do so. Even though the notion of religion is understood differently around the world, its relation to international politics and diplomacy is undeniable. Wilson manages to explain to the reader that the way people perceive reality is sometimes linked to their religious beliefs, thus it is necessary not only to respect the different religious aspects but also to make an effort to understand their place within one’s whole life theory. Lastly, this book makes one consider that for international relations to have a positive outcome, people must realize that religion plays an integral role in how politics play out not only culturally but also in the political arena.
References
Wilson, Erin K. Religion and World Politics. London and New York: Routledge, 2022.
[1] Erin K. Wilson, Religion and World Politics (London and New York: Routledge, 2022), p. 2.
[2] Erin K. Wilson, Religion and World Politics (London and New York: Routledge, 2022), p. viii.
[3] Erin K. Wilson, Religion and World Politics (London and New York: Routledge, 2022), p. 22.
[4] Erin K. Wilson, Religion and World Politics (London and New York: Routledge, 2022), p. 18.
[5] Erin K. Wilson, Religion and World Politics (London and New York: Routledge, 2022), p. 22.
[6] Erin K. Wilson, Religion and World Politics (London and New York: Routledge, 2022), p. 29.