Religious Resurgence and Globalisation

Religion is in a dramatic rise. Boston University’s professor Peter Berger gave a brief account of religions resurgence in his speech at Pew Forum's biannual Faith Angle Conference on religion, politics and public life. He regarded Mormonism as probably the fastest growing denomination worldwide. Islam is exploding ,especially in Europe, Judaism is certainly globalizing, American Hasidic agents have been very influential in Eastern Europe , Buddhism is spreading in the oddest places; the estimate now is that about 800,000 Americans are converts to Buddhism from other religions. Hinduism is spreading through a number of organizations like the Hare Krishna movement, the Sai Baba movement in a very interesting way. (Berger,P( 2006), www.pewforum.org). This global resurgence of religion and its connection to globalisation is debatable issue and a concrete conclusion would not do justice on rationality. This essay would argue that the underlying link between globalisation and religion could be complementary as well as contradictory. Globalisation is defined by the increasing global connectivity and interconnectedness in the social, cultural, economic, political integration. Religion is not excluded from this process. In parallel the major world religions also can be defined that they primarily seek to integrate all human being under a set of spiritual belief and connect them for a common objective. To analyse the connection of globalisation with the religious resurgence this essay will consider two perspective of this phenomenon. One is how the forces of globalisation have complemented the revival of religions and the second is how religious community is resisting the elements of globalisation that threatened the religion.

The major world religions are taking advantage of the opportunities awarded by globalisation to transform their messages and reach a new global audience. (Thomas, 2010, p.101).Pope Benedict XVI was on a state visit to United Kingdom in September 2010. The attention this visit has received through wide media coverage cannot be compared with the last visit of the Pope John Paul II in 1982. Globalisation has undoubtedly increased the audience who adores Catholicism to experience this visit closely on television or on internet. It has also facilitated immense debates over papal apology on sexual abuse of catholic priests. We cannot imagine Osama Bin Laden recruiting Al Qaeda operatives to bring down Twin Tower just over a century ago when plane was not invented.

Globalisation gives greater influences to religious Diasporas. Local religious groups are now able to interact with other groups that exist thousands of miles away. This interaction could relate to financial aid, sharing intelligence and literature, new policy promotion and exchange of mutual networks and influence. Religious organisations in developing countries are getting assistance from their associates from developed country so that now they do not have to rely on local donors. According to Channel S a British Bangladeshi TV Channel (814 on sky) Charity Department, they have raised £146,137.98 in 2007 only in the Islamic holy month of Ramadan. This money will equally be distributed amongst 27 organisations which includes charity like ‘Muslim Aid,’ which operates throughout the Muslim world, Bairul Aman Masjid in Toronto, Canada and a Muslim centre in Dublin. (RFC, www.chsuk.tv).

South Asian ethnic communities in Britain are regularly contributing to build more mosques, Islamic centres and Madrashas (Islamic school) in their country of origin Bangladesh, Pakistan or India. Same way Christian’s presence in Latin America and Africa were established in last century. Hindus, Buddhist were able to increase their religious propagation by building churches, Pagodas, Mandir in most of the continents of the world in last century. Furthermore internet and television has removed the barrier of distance for religious groups to propagate and communicate.

Religious transnational organisations are recognised as one of the most significant nonstate actors to contribute in changing nature of international security. (Thomas, 2010, p.98). These non state actors are playing important role in international security and also in building peace.
Scott Thomas argued that ‘Globalisation has blurred the line between religious organisations involved in advocacy, proselytizing, or social welfare’. (Thomas, 2010, p.98). Tablighi Jamaat operates across the globe to spread Islam in a different manner than Ikhwanul Muslimin of Egypt or Jamaat E Islami in Pakistan or Bangladesh. American evangelical protestant has operations throughout the Christian world and the number of organisations to preach Christianity has increased since globalisation emerged in its full shape. The problematic part of this since they share the same religious values and principles; it is hard to distinguish them from the terrorist one. In recent ‘Wikileak revolution’ it was revealed that Lashkar-e Taiba listed as a ‘terrorist organisation’ by US, had received funding for their attack on Mumbai via their charity wing Jamaat-ud-Dawa. It was noted on the cable that Jamaat-ud-Dawa, travelled to Saudi Arabia seeking donations for new schools at vastly inflated costs – then siphoned off the excess money to fund militant operations. (www.guardian.co.uk). Thus it has become difficult for security experts and policy makers to determine these organisations ultimate aims and operational capability. Even an individual from a small Church from Florida, Pastor Terry Jones made headlines recently and there was huge tension over his provocative proposal to burn Quran.

One of the cores linking between globalisation and religion can be made via rise of secularism and religious communities’ response towards it. In recent history religious fundamentalism stood in opposition to Western-led modernity. Simon Murden noted that:
‘Globalisation put religions in an inescapable dilemma is that they could not promote their values without engaging with a world of politics and economics which was bound to affect the very nature of their religiosity and their community’. (Murden, 2008, p.430).
In respect to how they should react to this dilemma religious community takes two approaches, moderate and fundamental. Moderates are not hyper globalist; nonetheless they are pro globalisation compare to fundamentalists’ scepticism.

Liberalism or modern secular ideologies in contrary to most of the religions represent different systems for understanding, appreciating and behaving in the world. Moderates emphasises the importance of integrating and adapting with the modern elements and embrace it in order to benefit from it. Though most world religion absorbs some liberal references but ultimately it seeks to promote the idea of total obedience of human being to the creator. ‘Liberalism is a vision for economic liberation, individual choice and the removal of social restraint’. (Murden, 2008, p.427). On the other hand Islam, Christianity, Judaism, Hindu principles where individualism has got less space promotes collective society.

James Kurth noted that ‘Modernist perspective of religion judged entire societies reacting to modernization, as being irrational, unreasoning, and ‘fundamentalist”.
Increase interconnectedness and global media makes the line of conflict more apparent.
The rise of fundamentalism thus gives religion a fresh birth. The Iranian revolution in 1979 or the 1990s Hindu revivals in India are contemporary example of fundamentalist adherence. (Religion and Globalisation, www.fpri.org). Pro western Shah Pahlavi was accused of being illegitimate tyrant who had tried to ‘modernize’ Iran in violation of Islamic rule. ( Lechnar,F & Boli,J.2008.p345)

Liberalism or secularisation contributed to alienate conservative population who would not embrace material prosperity in the expense of ‘moral dignity’. Muslim scholars prescribed returning to fundamental prescriptions of Islam, to them this is the only option that can safeguard a devoted Muslim from modern unholy elements that comes with globalisation package and wipe out piety. Fundamentalist fears the integration will lead to a decline of religious values and the compromise will lead to ultimate decline. James Kurth argued that ‘this religious community are almost like social fossil and they will be in conflict with the enlightened centre and secular groups of the society’. However he regarded these conflicts to be peripheral in space, temporary in time, and marginal in importance: In the end, secularization, which is now massively reinforced by globalization, will eliminate these fossils and conflicts’. (Religion and Globalisation, www.fpri.org).

Samuel Huntington presented religions perspective in globalised world as a contributory factor to differentiate civilisations. He argued that ‘the great divisions among humankind and the dominating source of conflict will be cultural and it is the ultimate phenomenon that the world faces today’ (Huntington, 1993, www.foreignaffairs.com). Religious identity is one of the highest cultural groupings in building civilizations. However it is interesting to note that, religious community is in rise notably in urbanised modern atmosphere and tends to deviate on how much their religious identity they would like to share. Proud moderates idea of European Muslim citizenship makes the definition of civilisation blurry by mixing west and Islam. Anglican Christians allowing employing gay bishops or Muslim women’s wearing modern fashionable tight jeans with head scarf is constant reasons for fundamentalists’ anger.

Huntington also noted that ‘globalization intensifies civilization awareness and will ultimately lead towards clash’. (Huntington, 1993, www.foreignaffairs.com). It also can be noted that Globalisation has also brought the civilisations to co-operate in times of clash. Interfaith dialogue between transnational religious organizations and nation state lead by the moderates are notably increasing in post 9/11 era. Mosques and Muslim centres across UK founded by fellow British Muslims in UK, playing an important role in preventing violent extremism and also working across the Atlantic to promote religious tolerance in homes of Islam Asia and Middle East. The Muslim nations like Pakistan, Indonesia or Saudi Arabia condemned the 9/11 attack unequivocally and also declared to co-operate with US to fight Islamic extremism. Until today Pakistan’s co-operating with US invasion of Afghanistan and Yemen’s president offered more than friendly options to US in order to tackle Al Qaeda (wikileaks, www.gurdian.co.uk). Beyond the debate important note that can be taken from Huntington’s thesis is that religion is an inevitable characteristic of this current world which will shape the pattern of political affairs in coming time by defining major civilisations and this pattern has emerge through the process of globalisation.

Urbanisation could be another evidence to prove connection between globalisation and resurgence of religion. Modern civilisation is built upon urban areas. ‘Globalisation stressed societies and produced belligerent forms of cultural revivalism’. (Murden, 2008, p.431)Since there are more people living in urban area compare to pre globalisation era the urban societies are prone to cultural revivalism. Scott Thomas noted in his essay ‘Globalised God’ that ‘religion is spreading in largely impoverished metropolises where modernisation facilitates education science, technology and prosperity’ (Thomas, 2010, p.93) Christianity was formed as an urban religious movement. He also predicts that Islam and other religion may follow the same path by expanding in urban environments. Organisations in urban area are privileged to use resources and facilities of advanced technology to propagate religion.

Another interesting aspect could be found in the objectives of religion and course of globalisation. Major faiths traditions are united in the values which espouse the notion of a shared humanity. The roots of the Major world religion are similar. The Holy Quran states:
‘O Mankind, we have created you male and female, and have made you races and tribes, that you may know each other’ (Al Quran 49:13). By the eloquence of its frequent exhortations the Islamic scripture seek to encourage the notion of a single human family. In a similar fashion
In the Old Testament, it states: “Love your enemies, bless them that curse you, do good to them that hate you, and pray for them Which despitefully use you and persecute you” (Matt. 5:44).In fact the claim of three Abrahamic religions as well as other major world religion is echoing one universal objective to integrate all mankind towards God and live a shared life by his commands. Major religions has traditionally been organised in a globalising fashion to further worldwide expansion or, to put it in religious terms missionisation. If we also look at the world, globalisation inspires and echoes the ultimate integrated human population. Though there is no set of spiritual prescriptions in globalisation, it has certainly facilitated spirituality to enjoy global audience.

To conclude is can be asserted that globalisation is linked to religious resurgence but characteristic of this link is not very straight forward. The tools of globalisation have facilitated the religious community to explore the world in a way that would not have been possible in the time of Buddha, Moses, Jesus or Muhammad. Religion enjoys the platform modern technological advancement has provided.
On the other hand globalisations driver western society’s individualism and secularism contradicted with religious principles which encouraged religious orthodoxy in order to save ones soul. It promotes religious pluralism and because of globalisation religious transnational actor’s increasingly becoming influential force in international relations. ( Haynes, 2007,p.124)
To conclude it can be asserted that religious resurgence and globalisation is interconnected in different level where both compliments and contradicts each other on their course.





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