Throughout Japanese history, religion has always coloured and influenced the matters of the state. Religious validation of imperialist aggression and Japan’s war efforts in the first half of the 20th century is just one example of this. Japanese religious institutions entered the post-war period with the ethically problematic baggage of
I can’t help but see the parallels between the Peruvian religious and political history which Fonseca outlines in his interview and the events currently taking place in the United States where religion and politics are more intricately entwined than ever before by a minority Far-Right Conservative Christian movement and its dominant media presence. This intriguing parallel makes Fonseca’s interview timely and important as history repeats itself.
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Increased attention to religion by international governments and NGOs has not necessarily resulted in less problematic models of religion being used by these governments and groups.
“Oganessian proposed that if we were to view politics, or the public sphere, as a “marketplace of ideas,” that would allow us to move beyond the religious/secular binary that dominates western thought. In this “marketplace of ideas” framework, we should view all ideologies, concepts, or moralities as having a societal value, and politics as a kind of flea market for any given worldview to sell their perspective on how to govern the society. This framework frees religious thought of its unfair stereotype of only being suited for one’s private life, putting it on an even footing with all other worldviews.”
Rushdoony, as he emerges in McVicar’s narrative, does not seem inspired by his own vision of biblical families.