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At the 2019 American Academy of Religion conference in San Diego, California, Brett Esaki sat down with Jolyon Thomas to discuss Thomas’ new book Faking Liberties and the complex intersection of religious freedom, empire, and racialization in the post-war relationship between Japan and the United States. The processes or projects of secularization, says Thomas, were instrument of American empire. By looking at the ways discourses about religious freedom regulated race, gender, and ritual practices in occupation-era Japan, we can see the double-standard of what America has advocated for abroad versus practiced at home. Thomas calls for deeper scholarly engagement with the category of “freedom” and how freedom of religious expression has been racially coded as white in the United States. It is a cautionary tale with important pedagogical and institutional lessons. If we find that discussing “diversity looks like activism,” he suggests, then “we have a huge problem” that reveals why diversity in the academy is essential for discussing secularism, religious freedom, and religion today.
By The Religious Studies Project4.4
8484 ratings
At the 2019 American Academy of Religion conference in San Diego, California, Brett Esaki sat down with Jolyon Thomas to discuss Thomas’ new book Faking Liberties and the complex intersection of religious freedom, empire, and racialization in the post-war relationship between Japan and the United States. The processes or projects of secularization, says Thomas, were instrument of American empire. By looking at the ways discourses about religious freedom regulated race, gender, and ritual practices in occupation-era Japan, we can see the double-standard of what America has advocated for abroad versus practiced at home. Thomas calls for deeper scholarly engagement with the category of “freedom” and how freedom of religious expression has been racially coded as white in the United States. It is a cautionary tale with important pedagogical and institutional lessons. If we find that discussing “diversity looks like activism,” he suggests, then “we have a huge problem” that reveals why diversity in the academy is essential for discussing secularism, religious freedom, and religion today.