From both a simple conceptual point of view and a simplistic historical perspective, this would appear the purest of the four cases, and perhaps the most common stereotype of non-Western, hence nonsecular, societies around the world. Because religion in one sphere is matched symmetrically by religion in the other, a religious state would seem to go hand in hand with religious politics. In fact, the combination is more the exception than the rule, and this is because it is so volatile and potentially violent. When a religious state is faced with religious politics, there is a religious conflict at issue. Under such circumstances, the state’s very legitimacy is called into question, and violence may reflect preemptive actions of state control as well as the clash among contending religious parties. If there is a single pattern that lends itself to the most widespread religious and cultural violence, it is surely this one. And, alas, while the category is rare, it is hardly nonexistent.

Within our “sample” of countries, several cases invite inclusion here – at least at various points in their  histories. Like most other Latin American countries, both Brazil and Guatemala were once officially Catholic states in a religious political system that involved the subjugation and suppression of indigenous religious alternatives. Formally, both countries had severed these state religious ties by the end of the nineteenth century; informally, ties have persisted in varying forms.