Reverse Mission: Transnational Religious Communities and the Making of US Foreign Policy

Notes

Notes Chapter 1 1. See Laswell, Politics. 2. A recently published review of the literature on the relationship between religious affiliation and voting referred to the“ethnoreligious perspective ” from which political actions are taken on the basis of “the centrality of religious belonging.” See Smidt, Kellstedt, and Guth,“Role of Religion,” 5. 3. This dominant mode of classification was reflected most clearly, and most famously, in Herberg, Protestant, Catholic, Jew. 4. The literature on this matter is, of course, extensive. For a good introduction see Wilcox and Larson, Onward Christian Soldiers. 5. Such religious solidarity can at times be mobilized on a relatively massive scale, such as in the case of the concerns expressed by evangelical Christians about treatment of their coreligionists abroad. See Hertzke, Freeing God’s Children. 6. The latest prominent installment in this controversy is represented by Mearsheimer and Walt, Israel Lobby. 7. A particularly blunt expression of this sentiment occurred on television when Glenn Beck said to Keith Ellison, the first Muslim ever elected to the US Congress: “Sir, prove to me that you are not working with our enemies .” CNN Headline News, November 14, 2006. 8. This charge of course was most famously leveled in Blanshard, American Freedom and Catholic Power. 9. Most famously, vice presidential candidate Geraldine Ferraro was sharply challenged in 1984 over her position on abortion by her own archbishop in New York. See Byrnes, Catholic Bishops in American Politics, 108–26. 10. Ryall,“Church as a Transnational Actor,” 47. 11. In fact, I have published such a book myself. See Byrnes, Transnational Catholicism. But also see Rudolph and Piscatori, Transnational Religion and Fading States. 12. Berger, De-secularization of the World. 13. The classic expression of this viewpoint is found in Waltz, Theory of International Politics. 14. A helpful introduction to this school of thought is Katzenstein, Between Power and Plenty. 15. Truman, Governmental Process. 169 170   notes to pages 16–25 16. Glazer and Moynihan, Ethnicity, 24. 17. Mathias,“Ethnic Groups,” 981. 18. For two prominent and representative contributions to this debate, see Shain, “Multicultural Foreign Policy,” and Huntington, “The Erosion of American National Interests.” 19. Hertzke, Representing God in Washington, 114. 20. See Ahrari, Ethnic Groups, especially 155–58. 21. Ibid., 156. 22. Ibid. 23. Mearsheimer and Walt, Israel Lobby, especially 49–77. 24. Ahrari, Ethnic Groups, 156 (emphasis in original). 25. I can cite my own family as an example in this regard. Almost all of my ancestors came to the United States from Ireland, and my extended family maintains a vague sense of Irish cultural identity. But despite attending parades on Saint Patrick’s Day or giving our children Irish names, I do not detect among my siblings or cousins any politically meaningful attachment to the plight of the Irish in Ireland. In any event, almost all of those children, because of ethnic intermarriage, are only half Irish American anyway. 26. See Walsh, Sin and Censorship. 27. There was a time in the early 1980s when Catholic opinion was influenced by the bishops’ opposition to US defense policy in regard to nuclear weapons. But other than that specific period of time and an occasional expression of concern for the rights of Catholics in China or some other place where those rights are seen to be imperiled, Catholic interests among the vast American laity are not generally organized and expressed along these lines. 28. Ahrari, Ethnic Groups, 157. 29. Actually, a couple of the monks at the Weston Priory are not themselves native-born US citizens, a significant fact to which I return in chapter 4. 30. Keohane and Nye, Transnational Relations, xii. For two examples of voluminous literature, see Walzer, Toward a Global Civil Society, and Batliwala and Brown, Transnational Civil Society. 31. Keck and Sikkink, Activists beyond Borders, 12. 32. Ibid. 33. Tarrow, New Transnational Activism, 29. 34. Ibid., 29, 2. 35. Ibid., 3. 36. Ibid., 29. 37. I am grateful to Sidney Tarrow himself for pointing out to me the possibility that the members of these particular religious communities might be doubly rooted politically. 38. Risse-Kappen,“Bringing Transnational Relations Back In.” 39. Rudolph and Piscatori, Transnational Religion and Fading States. notes to pages 29–39   171 Chapter 2 1. The best “chronology of the crime” is given in the chapter by that name in Doggett, Death Foretold, 37–71. 2. This phrase, “service of faith and the promotion of justice,” appears frequently...