Abstract
You don’t lose your right to free exercise of religion when you enlist. A Department of Defense directive acknowledges that it “places a high value on the rights of members of the Military Services to observe the tenets of their respective religions” and proposes some guidelines as to how the religious needs of military personnel should be met,2 and a Navy Instruction recognizes that “religion can be as integral to a person’s identity as one’s race or sex.”3 Both stipulate that because military commanders operate in such different settings and have such different missions, decisions about accommodating free exercise must be considered individually and made locally. Defense policy assumes that religious particularity can be helpful for the military because it is easier to recruit and retain when individuals’ deepest value commitments are acknowledged and respected. Showcasing respect for religious freedom is also considered good public relations, as the military represents the United States internationally.
Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.
—First Amendment to the United States Constitution1
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Notes
See Alan Wolfe’s One Nation after All (New York: Penguin, 1998).
Robert D. Putnam and David E. Campbell provide ample evidence of American religious toleration in American Grace: How Religion Divides and Unites Us (New York: Simon and Schuster, 2010).
Richard G. Hutcheson, The Churches and the Chaplaincy, rev. ed. (Washington, DC: United States Department of Defense, 1997).
The quotes and discussion of this matter are drawn from Israel Drazin and Cecil B. Currey, For God and Country: The History of a Constitutional Challenge to the Army Chaplaincy (Hoboken, NJ: KTAV, 1995). Both authors participated in the litigation on the Army’s side. Mr. Currey also shared his experience with me at a military chaplains’ conference. The case, Katcoff v. Marsh [755 F. 2d. 223 (2nd Cir. 1985)],
is also described in John T. Noonan and Edward McGlynn Gaffney Jr., Religious Freedom: History, Cases, and other Materials on the Interaction of Religion and Government (New York: Foundation Press, 2001).
Mickey R. Dansby, James B. Stewart, and Schuyler C. Webb, eds., Managing Diversity in the Military: Research Perspectives from the Defense Equal Opportunity Management Institute (New Brunswick, NJ: Transaction, 2001).
Although both facilitation and good order and discipline are recurring terms in publications and policies about military chaplaincy, and chaplains use the terms frequently themselves, they are not necessarily paired this way. I do so for analytical purposes. As central terms in discourse about military chaplaincy, the paired commitments to freedom and order frame what Robert Wuthnow calls “an identifiable pattern in the symbolic-expressive dimension of social life.” See Wuthnow, The Restructuring of American Religion (Princeton, NJ: Princeton University Press, 1988).
The case was 417 U.S. 733, cited in Carlos C. Huerta and Schuyler C. Webb, “Religious Accommodation in the Military,” in Managing Diversity in the Military: Research Perspectives from the Defense Equal Opportunity Management Institute, eds. Dansby, Stewart, and Webb (New Brunswick, NJ: Transaction, 2001).
Some Wiccans worship communally in covens; others practice witchcraft alone. See Helen Berger’s A Community of Witches: Contemporary Neo-Paganism and Witchcraft in the United States (Columbia: University of South Carolina Press, 1999).
Erving Goffman, Asylums: Essays on the Social Situation of Mental Patients and Other Inmates (New York: Anchor Books, 1961).
Richard Madsen, William M. Sullivan, Ann Swidler, and Steven M. Tipton, Meaning and Modernity: Religion Polity, and Self (Berkeley: University of California Press, 2002).
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© 2012 Kim Philip Hansen
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Hansen, K.P. (2012). Accommodating and Limiting Religion in the Military. In: Military Chaplains and Religious Diversity. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137025166_3
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DOI: https://doi.org/10.1057/9781137025166_3
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