To co-opt or coerce? State capacity, regime strategy, and organized religion in Cambodia, Laos, and Vietnam

This article explores the dynamic relationship between states, authoritarian regimes, and organized religion in the ostensibly Marxist-Leninist states of Cambodia, Laos, and Vietnam. Despite espousing an initial shared ideological commitment toward curbing the influence of domestic religion, actual regime policies toward these groups have varied considerably over time. I argue that the explanation for this difference can be found in unpacking the strength of each regime’s state apparatus. This article introduces a new typological theory for understanding how state capacity has shaped the divergent strategies Cambodian, Lao and Vietnamese regimes have employed to manage organized religion during the post-Vietnam War era (1975 to present). In brief, I argue that regime elites in Vietnam have successfully co-opted organized religion through the state bureaucracy. Conversely, Marxist-inspired regimes in Cambodia and Laos have oscillated between policies of coercive violence and strategic accommodation to dilute the power of domestic religious groups.

Religious Regulation as Foreign Policy: Morocco's Islamic Diplomacy in West Africa

Studies of religious regulation tend to examine how states manage the domestic religious market. This article extends this research program by analyzing a state that regulates the religious markets of foreign countries. The Moroccan case demonstrates the circumstances under which a religious bureaucracy designed to manage domestic religion can be turned outward, and employed to achieve foreign policy goals. Unlike other cases of foreign religious regulation, however, Morocco's efforts have been welcomed at the same time that the policy advanced Morocco's interests. What explains the success of Morocco's religious foreign policy? Building on interviews with religious elites from a recipient country, this article argues that Moroccan religious foreign policy has been successful because it was perceived as having historical and cultural legitimacy, it built on pre-existing institutions, and it was paired with renewed economic collaboration, three factors that have broader theoretical relevance to the study of religious foreign policies.