Study of Religion Learning Journal - Essay Example

? Study of Religion Learning Journal Phenomenology of Religion and Mircea Eliade The question is whether it’s possible for a person when studying religion to suspend his own personal beliefs, own background and socialization. This also takes into perspective the idea of whether it’s possible for the phenomenology of religion to enable scholars to suspend their personal opinions and therefore accurately describe and interpret religious data. In my own opinion, I don’t think it’s possible for a person to suspend his or her own background, socialization and beliefs just because they are studying religious data. This is because sometimes, whether people are aware or not, sometimes it’s likely for their subconscious to sway them towards a particular direction even if they want to think and belief they are unbiased. Although sometimes there may be a possibility of persons thought being in line with the issue at hand, it happens to be a very rare occurrence. My opinion is strengthened after reviewing the behavior of individuals who are covered in Randall Studstill Journal of eliade, Phenomenology and the Sacred, which mainly looks at those who were after presenting religion as being false (Amstrong, 2004). Phenomenology refers to the internal structures of consciousness. As the author suggests, the relationship between people to a sacred being will be based upon the person’s existential condition, the qualities of the sacred being he believes in, his openness to the environment around him and the mediation of experience through specific religious symbols. On this perspective therefore, scholars and religious learners will not be left out and although they may focus on proving that there is no God, they may be still connected to a particular sacred being which will affect their interpretation of religious data (Cox, 2010). Eliade looks at religion as a concept that engages the sacred and the supernatural. According to him, the reductionist theories are not sensible and this makes him refer to the timeless forms of ideas which are present in all parts of the world without a regard to their history. According to the author, there is causal relationship between the most basic elements of the human condition and their basic experiences. Since our religious attitudes arise out of our knowledge of the universe, even religious scholars will respond to situations in accordance with their knowledge of the universe, which is defined by their socialization, background and beliefs. Even though scholars who are atheists may not identify themselves to God, they certainly have a religious symbol within which they identify themselves with and that defines their interpretation of the society and the universal problems that face humility. Humanity will always identify them with a particular religious symbol which helps them to have a better inner interpretation of the environment around them and to appreciate the mysteries of nature. Separating oneself from your background, socialization and beliefs when interpreting religion is therefore impossible, since through their religious symbols, they become part of a normal society (Studstill, 2000). 2. Newer Anthropologies Related To Culture: Clifford Geertz and Evans-Pritchard According to Geetz, religion is simply a system of symbols which acts towards establishing powerful and pervasive motivations and moods in men that are long lasting. Religion is able to achieve this through formulating and redefining conceptions with factuality, which makes the moods and motivations to appear realistic (Asad, 1993). According to Geetz, the concept of a symbol is critical because it aids in knowing the essence of religion. On this note, he defines a symbol as an act, event, quality or relation whose purpose is to give meanings, and therefore results to systems of symbols that lie outside a particular being. Pritchard and Geertz bring out a religious theory that resolves on religious beliefs as being subject to a person’s state of mind unlike in the past where religion constituted of the world activities. From their theories, their perspective of religion looks at a more realistic approach which looks at religion as a human practice and belief. This is unlike those who were before them who looked at religion as a human condition from which science and law originated from and finally became separate (Ayla, 1999). Similarly, unlike those who were before them, Geetz and Pritchard took a cultural view on the issue of religion. Their input was build on the fact that people live in complex societies and the only way religion can be understood is through a review of culture and not a consideration of societies. Geetz and Pritchard therefore stressed on meaning for those who live in religion through a review of their cultural backgrounds. Culture defines a person relationship with those around them and the environment around them. Religion is part of a person cultural background and therefore a close relationship will always exist between a person and their religious beliefs and interpretations. People who have grouped themselves in one cultural setting will always direct their religion towards one symbol and it’s through their local cultural interpretations that an inseparable relationship develops with the religious symbol. Pritchard and Geetz are non reductionists unlike those who came before them and therefore, are after finding out an in-depth study of religion in different cultures other than focusing on looking for the origin of religion. The two theorists were thus for the opinion that religion requires a local understanding as this narrows the scope and eliminates the likelihood of explaining religion as understood by the common local people and not as taught by the leaders like those who were before them (Asad, 1993). 3. Discourse and Categorization: Michel Foucault According to Michel Foucault, discourse is information or a conversation. Religion is therefore understood through knowledge and it is through this similar knowledge that we understand creation. We are therefore able to understand the power of religion and how it works and adorns some people with the ability to perform irrational acts. Michel Foucault view of religion as a discursive practice seeks to address the process through which cultural meanings are understood and produced. The discursive view of religion looks at social realities as sources of information. Michel Foucault seeks to have us look at religion as a study of cultural codes and how it can be useful to the community. By having an incline on Foucault discursive opinion of religion, it becomes possible for us to focus on how presently things are and stress on the achievement of truth and morality through religion (Bennet, 2005). I am certain that the study of religion is a product of episteme, especially because people are continually presenting different ideas to help in offering knowledge of religion at that particular time. According to Bielskis (2005) definition, episteme refers to an aggregate set of relations that unite at a given time, and are along the lines of verbose practices that give ascent to epistemological figures and frameworks. Foucault therefore sought at suspending assumptions that had been put forth on displinary knowledge for the sake of focusing on positive consiousness. It is because of the need to satisfy intellect through understanding religion that people study religion. Different ages present different interpretations about religion, which makes it a result of episteme in the society (Braschi, 1994). Foucault used episteme widely in his religious works. He always emphasized on religion as the foundation of knowledge, which coexist as entities of the system. Foucault therefore uses episteme as an apparatus to distinguish the truth from societal faults and misgivings. By looking at episteme religion, it not only focuses on the scientific history, but rather looks at a wider discussion. By having an interpretation of religion through science facts are emphasized on and evidence is provided to define religion, review its history and explain its interpretations on different grounds. Episteme therefore looks at religion as a notion of a paradigm that seeks to explain theoretical structure of scientific ideologies which take in religion as one of its major components. The study of religion is therefore a mere product of episteme as it seeks to explain the concepts of religion and therefore brings forth its central meaning (Brass, 2000). 4. Secularization I think that it is possible for religion and the study of it to survive the onslaught of secularization, as this thinking has been there for long, and religion is here to stay. It is clear that religion has not been wiped out from the world and it’s not likely to be eliminated in future. Regardless of developments in secularization taking place, it does not mean that the globe has entirely turned out to be not as religious. I do not think it depends on personal views of religion or secularization, as it purely comes down to the facts and the fact is that religion has lasted for centuries despite secularization. Some religious rules may have been changed, but mostly, it is still the same and I think it will remain this way (Stark, 1999). Evidence of religion remaining solid is outright from the many centuries it has managed to survive the negative predictions of many social scientists. Secularization theory fails to acknowledge the societal changes that take place and instead focuses on discrediting the existence of religion. I think social scientists have also realized these fears of the continuity of religions, and therefore present their views without enclosing a particular date, and use wordings such as soon. Religion will therefore remain in existence and it will not be affected by the theory of secularization, especially because religion in itself maybe affected by the changing times in terms of how people view and respond to religion, and this does not mean it will be completely wiped out (Callinicos, 1999). My view is based on my perception of secularization as a realistic approach to religion. From Ronald Stark reading, scientists have been viewed as the main promoters of the theory of secularization. In spite of this, he asserts that scientists too are believers of religion, therefore putting this theory at Crossland as it lacks the support in practice of those who help to advance it. Secularization projects that Christianity decreases with modernization without putting into consideration what accounts the decline is founded upon. If secularization was correct on this stand, Islam, which is also a form of religion, is reported to increase with modernization, thus posing a point of conflict. In my opinion, the theory of secularization doesn’t sufficiently convince that religion and religious studies will end, as it lacks substantive arguments.Securalisation is a state of the society that lacks (Haynes, 1999). 5. Politics and State I concur with the writer/scholar concerning the role of religion for a country to manage to go through successful democratization. The author projects religion as a dynamic subject to the politics of many states in the world. Initially, religion was always given a consideration in politics, which later took a negative turn as it significantly declined. In the recent past however, religion has been seen a return to the politics of different governments and international relations. Religion and politics are much similar in that they mainly focus on nations economic, social and cultural issues. Religion stands out as a defense of citizens when there needs are not sufficiently met in these three important areas. In the recent past, religious organizations and various parties have been initiated to advocate for the citizen’s rights and provide a good for social developments to take place. Countries that are economically, socially and culturally stable are also avenues for successful democracies (Cutcheon, 2005). As the author projects, religion has also helped some countries a great deal in identifying conflicts and devising mechanisms to resolve the existing conflicts. Globalization for example is a trend that has resulted to people of different religions colluding in different countries for mutual benefits and although in most cases harmony is achieved; sometimes some issues of conflicts may arise. When conflicts of this nature arise, different religions collaborate in drawing programmes for peace and an environment where social goals are sufficiently met. The role of religion in conflict resolution therefore helps in advancing successful democratization. The author therefore shows how our societies are positively transformed through religion, which helps in forming networks and interactions which are necessary for successful democracies (David, 2004). Religion is therefore a major factor in the dramatic transformations of economic and political bodies which are basically the main figures of a democratized country. The church for example is and has been seen as a major force behind the attainment of democracies in many countries in Latin America and Eastern Europe. I think that religion works best in dealing with political, social, educational and economical problems as compared with secular social institutions. Religious freedom is also a major contributor to supporting and interweaving institutions that are aimed at equal rights for all through building on democracy. Most developed countries in the world have a history of a strong religious foundation which played a great role in ensuring they rose to their high position of economic strength and political awareness (Haynes, 1999). 6. Postmodernism Although many scholars have different opinions on the definition of post modernization and what it entails, most of them seem to agree on its perspective of intellectual revolution. Post modern lists have established ground for their opinion, which starts with differentiating their own age as being distinct from the previous modern age. Post modernists therefore start by discussing the opinions of the modern age and indicating how different they are from their own age’s .Understanding post modernization starts with an understanding of modernization which was associated with enlightment in the society and a better understanding and art. It was an era that focused and emphasized on things that are measurable and observable. Post modernization s therefore an expansion of modernization that reveals and holds that circumstances cannot be explained in one manner (Featherstone, 1991). Critics have argued that post modernization has had more negative effects on religion that benefits. The Christian church in particular has seen changes in the way people interpret the Bible, religious preachings, confessions at church and other areas of importance in the church structure. Post modernization is a paradigm shift in the structure of religion and therefore it’s only a representation of how mankind constantly tries to improve their knowledge. Post modernization therefore has an effect on religion in that it takes one new view of experience over reason and subjectivity over objectivity. By so doing, post modernization has affected the way we look at religion as they tend to focus on spirituality of the soul and not on religion and religious images over words. The concept of experience being preferred over reason for example, results to people perceiving truth as being relative to an individual. This affects the concept of looking at the Bible as containing absolute truth since it allows for an individual personal experience to define truth in their own opinion, thus rendering some of the religious teachings of the Christian Bible meaningless. Post modernization also results to a challenge to religious authority as a result of allowing people to define circumstances in their own personal opinions (Giddens, 1991). In my opinion, I don’t think post modernization is s signal of the death of religion, but rather is an indication of a paradigm shift in mans interpretations of the world which has religion as a major component. The way people respond to post modernization will determine whether they help in advancing religion. People should focus on establishing ways through which they can counteract the negatives of post modernization (Wolfart, 1995). 7. Orientalism and Post colonialism Colonial discourse is a study that particularly focuses on communication during colonial times. Orienatalism on the other hand is the representation of the Eastern World by the Western world in form of graphics and writings. Being a popular study of the post colonial period, Orientalism therefore seeks to show how the East continues to be constructed through the observation of European nations (Goulimari, 2007). Religion has its roots in both the European enlightenment and the history of colonialism. I don’t think that religion is a category of colonial imposition. This is because religion existed even in religions that were not colonized by Europeans, and this was recorded by colonial administrators who found indigenous religions in almost every part of the world. The problem however was because the European colonialists had their own interpretations of religion, which they viewed as Christianity. They therefore disregarded the actions that the indigenous people valued as religion and instead viewed them as a form of resistance to their rule. I think it’s appropriate for religion to apply even to traditions that are non European, since their concept of religion doesn’t have to be completely similar to the European practices and attitudes (Grebowicz, 2007). I don’t think the study of religion as a field remains orientalist. This is because religion has shifted to encompass the opinion of many parts of the world without necessarily looking at the view of the Eastern world on the western world. Religion goes beyond the colonialist’s view that looked at it as a useful tool for a country that was involved in conquering another one. Today religious studies focus on creation of cohesive societies in all parts of the world where citizens are able to enjoy equality rather than having others being in superior positions. Religion in the Eastern world mainly concentrated on Christianity. Islam is a religious field that has taken great effect on many parts of the world and it has also affected the position that many people have taken on their religion. Colonialism is a situation that plunged many people into a state of disorientation. Post colonization however is associated with a state of religious and social independence which has helped people to develop a sense of awareness that goes beyond the orientalist state of the colonists and the colonial eras. Orienatalism is a state that people didn’t willingly adopt but rather it was imposed on them by their colonial masters. Though Orientalism is still present in some degrees in some parts of the world, redemption has resulted to people understanding religion in a better state of personal and social independence (Greer, 2003). 8. Gender According to Victoria Harrison, there has been a confrontation between the ideas of the modern women and the practices of the traditional Islam, Christianity and Judaism religions especially from within, think it’s necessary to use a gender critical approach in studying religions, as this will help in addressing the fears that are presented by various groups in the society. By using a gender critical approach, questions of the role of a woman in religion which were previously ignored will be answered, as this approach will help in critically analyzing religious institutions, laws and customs governing religious practices and the concept of God (Groothuis, 2000). In my opinion, a religion and gender critical approach creates a forum for the review of ideas on interests and concerns that can be sufficiently addressed and elaborated in the diverse societies. The feminist theory certainly has earned a place in religious studies. The feminist theory in itself has been strengthened by the new trend on education where women have become more enlightened and they are now able to understand how economic, social and political concepts work and how they have been traditionally ignored by traditional religious laws and practices (Harrison, 2007). By use of the feminist theory, women have made attempts to have their voice heard in religion through reclamation of religious texts that were gender biased and therefore, resulting to interpretations that were imposed on them by men. Women success in contributing to the study of religion has also been evidenced by their desire to understand traditional religious texts which they now critically read and analyze for themselves. Whether in Islam, Judaism or Christianity, the theories of feminism will result to a transformation in religious studies as women are continuously acquiring greater opportunities to contribute to religious studies (Haynes, 1999). Political objectives of feminism are a trend that is present in the modern world, which calls for equality of women and men roles in the society in social, political and religious perspectives. This theory on feminism political objectives is highly compatible with the traditional empathy of studying religion, which calls for tolerance and looking at things from different perspectives when reviewing different religions. The ground for the similarity between the two concepts is that they focus on equality and a removal of gender bias in political, economic, cultural and religious grounds. Feminism has helped in improving the position of women in the society as they have become more visible in religious and political avenues (Hicks, 2004). 9. Multiculturalism Multiculturalism is a concept that came into action in 1970s, and refers to a society that consists of varied cultural groups. I think multiculturalism is a means that gives a chance for people to have respect and dignity for all persons in the society in which they exist. According to the Canadian government for example, multiculturalism makes it possible for all citizens to keep their identities and therefore take pride in their ancestry, and therefore results to a sense of belonging (Jameson, 1991). The concept of multiculturalism has also been addressed by the Britain government as a way of achieving racial justice and to make it a community that is confident, vibrant and able to attain a rich diversity. Generally, multiculturalism therefore is a concept that speaks out to a heightened awareness and concern to deal with racial and ethnic differences that contribute to realization of a positive national identity (Bennet, 2005). Activists look at multiculturalism as a chance to overturn dominant societies and monoculture perceptions of both history and the society, which mainly contribute to racism. Many developed economies have realized the advantages of according multiculturalism in their societies through various reforms in both the private and public sectors. In the United States for example, the concept of multiculturalism began its inception in the 1980s and since then, it has seen heightened awareness as away of blending the view of the minority to earn a rich national identity. Through multiculturalism an important background of learning and appreciating diversity is created and his in it leads to elimination of stereotypes in the society. Harmony and respect are the main results of a multicultural society and these will always result to development (King, 2002). Multiculturalism is therefore an important part of the society as it helps in contributing to social and economic benefits. Socially multiculturalism helps in understanding diversity and promoting equality in the society, which translates to respect and upholding of the justice of all members of a particular society. Through its social benefits therefore, multiculturalism helps in enhancing national unity and promoting national identity. Economically, multiculturalism brings together people from different places that have diverse ideas in different aspects of the society, which helps in promotion of innovation and creativity in businesses and societal contributions. Multiculturalism is also an effective tool to fight racism in the world as it helps in promoting a degree of tolerance and acceptance in diverse societies (Ayla, 1999). 10. Diaspora and Migration I think Diaspora religion is an interpretation that focuses on exploring religion by focusing on faith and belief across borders, where people have separate origin, historical background and beliefs, and separated religious practices. Diaspora religion consists of people dispersed from their original background, who come together to form a community with which they adopt a similar religious view from their previous dispersions (Kirby, 2009). I think it’s important for current and future religious studies to take the concept of Diaspora religion seriously. This will help in offering insight to the society and therefore make it possible for people to understand how minority religions contribute to religious discourses. By taking Diaspora religion seriously, it will open up avenues for recognition of their basis and therefore eliminate perceptions that they are in competition with the dominant religions. Paying attention to Diaspora religion helps us to understand religion beyond European colonization. It is also important for religious leaders to accept the changing mature of the world, especially because of condensation of traditional boundaries as a result of inevitable trends such as immigration and globalization, which are uniting people from different cultures everyday. It also offers us a useful insight through which a Diaspora consciousness is developed at a unique background depending on their locality. The idea of diaspora religion cannot be ignored since it’s visibly present in the society that has brought together people from diverse backgrounds in unity of interpreting religious principles and policies. By appreciating diaspora religion, religious leaders will be able to assist in interpretion of problems that may come up in the process having people from different cultural backgrounds coming together in worship (Kirby, 2012). Additionally, by paying attention to diaspora religion, it becomes possible to understand the good and the bad associated with it, which tend to weaken individuals thinking and perspectives. By paying attention to diaspora religion, religion teachers will also be able to avoid the risk of academic distortion which arises from the established power structures which tend to subdue reality. Diaspora religion seeks at providing a new form of understanding in todays societies, by looking at region as a link that brings togeter people from diffrenrt cuktures. Through understanding diaspoara religion and what it entails, it becomes possible for humanity to answer the question of religion not as a group with the same cultural identity but as a way of forgetting the differences between cultural practices and beliefs, and bringing together people from different backgrounds (Lash, 1990). 11. Fundamentalism Religious fundamentalism refers to the widespread rebellion towards the ideas of secularist modernity. This term may be perceived as a ground for denigration because of it is build against modern, liberal and secular establishments as avenues that are focused towards wiping out religion. This raises a ground for much doubt especially in the modern society, where it’s impossible to resist the advances that have been realized through liberalization and modern advancements such as globalization. Fundamentalism is therefore an unfair critic that does not create a realistic picture of the society. Though fundamentalism stance may not accurately equate to extreminism, they both share a substantive similarity of inclining on critising advancements such as modern and liberalization (Lash, 2000). Additionally, according to the author, fundamentalism in itself represents a state of dissatisfaction which is mainly characterized by extreme behaviors. Religious fundamentalism is therefore likely to result to outright rebellion against anything that represents a modernist as a secularist. Both fundamentalism and extremism are ideas that are formed upon criticizing ideas of modernity and globalization and perceive them as breeding ground for secularization in the society. The close relation between extreme and fundamentalism ideologies is also present in the degree to which they connect, especially when one is attacked either verbally or physically. As the author projects, an attack on fundamentalism always results to extremism. Both stances are also formed on theories that favor immoderate and unrealistic policies and opinions (Lash, 2002). For feminist, Islam theorist fundamentalism as the extension of religion to politics looks at it as a trend that is aimed at reducing the control of women. Fundamentalism as a discursive practice is a religion based political movement which is seen and has an extremist potential within political movements. Fundamentalism and extremist views are therefore likely to hinder the advancement of the society (Magliola, 2000). Fundamentalism and extremist are theories that are primitive and fail to recognize the changing nature in social and economic lifestyles of humanity in the world, and instead insist on a traditional explanation happenings. Though the two theories use different approaches when answering the question of the society, both theories focus on the negatives, and therefore fail to address various issues of great importance in the society which is basically seen as ignorance. By leaning on fundamentalism people will lessen developments in their socities and hang on the past that may be viewed as straight by some but characterized by a state of stagnant policies (Amstrong, 2004). 12. Ritual and Myth A myth is simply the expression of the sacred, using words which mainly are in the form of a narrative. Rituals on the thread are sacred actions that are performed with certain religious intentions. Myths and rituals share an important connection in that myths came into being as way of justifying specific ritual practices. Rituals and myths also share a connection of being important expressions of traditions in ethnic settings. The connection between myths and rituals can be understood as one theory commonly referred to as myth –ritualist theory and asks to understand the reason behind it as an act or as an expression. The reason behind a myth –ritualist theory is basically to establish a secondary relationship with a ritual being obligatory while a myth is optional to humanity. This rare relationship therefore creates the need for both concepts to work together and therefore must be understood alongside one another. Myths and rituals are also of great importance in the society especially because there would never be a myth without a ritual (Natoli, 1997). The theories of myth and ritual also share a common characteristic in that they are both common in ancient religions and are therefore absent in modern religions, which mainly take into account ethics and creed. I think myths are actions and narrative since the words reflects the myth while the ritual reflects the action. As the author suggests, myths are therefore a reflection of thought and actions through which the ordinary is made to stand out as being sacred and in the process made to appear as being extraordinary. I think it’s important for religious studies to reflect on rituals as expressions of feelings and expressions through which individuals can be able to connect to their religious symbols at a personal level. By giving a chance to individuals who believe in myths and rituals, it also enables them to reflect on their religious lifestyles especially because a myth is treated as a way of giving a ritual its sole meaning and purpose. By use of myths and rituals, individuals simply employ symbolism in which representations of words and objects stand for real happenings and real events. Rituals and myths therefore imply symbolic religious mediation between two separate realms such as humanity and the divine. By use of rituals and myths, it provides people with a oprivileged sense of social represenation .Through myths and rituals it has become possible for the society to interlink their past, present and to gain a better understanding of the incoming future (Norris, 1990). 13. Final Reflections The above theories have transformed the way I perceive various aspects of religion. The most important contribution is an understanding of how an individual relates to religious symbols at a personal level without necessarily considering societal contributions. I have also been more convinced of the concept of religion as an independent idea which only changes with times, and can never be completely wiped out. I am also able to understand that changes that affect religion to do not only affect one pact of religion such as Christianity, but always have a major impact on the thinking and perceptions of different religions. Through a review of religious theories, I am also able to understand how modernists tend to perceive traditional theories of religion as being primitive. The role of feminist theorists is also enhanced especially in the modern world where equality is key to successful democracies. Women should be able to attain religious empowerment and where fundamentalism is involved, this can be achieved through formation of women religious movements (Veith, 1994). The modern society has also helped us to have an idea of culture change and the emergence of a new state of religion which religious leaders are trying to interpret to humanity. Religious leaders have a responsibility to make people understand the dangers associated with valuing reason more than experience as it makes people to ignore absolute truth and destroy the standard of reality in the society. People should be much aware with the threat of false doctrines in most religious settings and understand the value of unity in the church as a means of contributing to religious backgrounds that allow people to contribute to diversity in a way that promotes understanding other than divisions. Currently, religious studies continue to face multiple challenges especially because of cultural diversity which makes it hard to have a common outlook on the question of religion. There is also a challenge of confusion in religion as a terminology, and the concept of religious studies. Inappropriate expectations from the society and the various bodies also pose a great challenge in advancing religious studies. Religious studies are also faced by a challenge of scientific interpretaions which are commonly build around discoveries (Woods, 1999). Religious studies are also greatly affected by the effects of modernity and colonial interpretaions of religion, which disorient people’s thinking in most instances. Religion and religious study is also facing a cultural and political crisis that have come in effect during a period of great economic growth as a result of indiustrialisation and modernisation. Religion has therefore earned its position in the new founded worldwide paradigm (King, 2002). 14. Religion definition and distinguishing factors Several religious scholars and religious leaders have commented on the complexity and difficulty in defining religion. Over the centuries, well known and influential scholars have commented and offered their own interpretations, some with greater assurance and others leaving more questions to be answered. In some cases for example, religious definitions are quite narrow with some speakers trying to interpret religion in terms of their own cultures and beliefs, and therefore excluding the insight of other cultures. Additionally, some definitions of religion are closed up to the extent that they delimit explanations to areas of human thought such as law, philosophy or economics. A definition of religion therefore requires one to take into perspective beliefs and practices of all cultures and human thoughts that are not inclusive of a single discipline or field of study. A key factor in arriving at a conclusive and broad definition of religion therefore requires a consideration of a state of life that is experienced by an individual or a small group of people in a particular community. A religious definition should also take in the aspect of the state of the society that has a past and a sense of continuity in future, which is characterized by observable changes. I think it’s possible to define religion through a consideration of two major extremes in a particular society: religion is a state that originates with an aim of fulfilling the purpose of beliefs, feelings, imagination and actions that arise for the purpose of fulfilling direct experiences of sacred and spiritual beings. On this note, religion can further be defined as a process that crates meaning for itself on a self sustaining basis, in terms of its history and its continuation into the future. A distinction between what is religious and what is not can therefore be made through a consideration of various basics and aspects of religion. Religion is normally characterized by sacred beings. The sacred aspect of what is religious refers to a unique power manifestation that is represented as an event that is above the ordinary in the society. Religion can also be distinguished in the society through its aspects of spirituality. Spirituality in a religious sense is a state of union that explains the relationship between oneself, others and religious symbols. Religion can also be distinguished from other institutions in the society through its ability to review the society by giving true meaning to circumstances in a way that provides reasons and excuses in a given society. Religion can also be identified by its ability to produce a supernatural relationship with humanity and religious symbols that they identity as sacred such as God, gods, ancestors, spirits and evil spirits in societies. References Amstrong, K., 2004. Resisting Modernity. Massachusetts: Harvard Press. Asad, T., 1993. The Construction of Religion as an Anthropological Category. Genealogies of religion, pp. 27-54. Ayla, J., 1999. Gender & the limits of Inclusion. religion Journal, pp. 75-83. Bennet, S., 2005. Multiculturalism. Cultural Journal, pp. 34-37. Bielskis, A., 2005. Towards a Postmodern Understanding of the Political: From Genealogy to Hermeneutic. London: Palgrave Macmillan. Braschi, G., 1994. Empire of Dreams. New Haven: Yale University Press. Brass, T., 2000. Peasants, Populism and Postmodernism. London: Cass. Callinicos, A., 1999. Against Postmodernism: A Marxist Critique. Cambridge: Polity. Cox, J., 2010. An Introduction to the Phenomenology of Religion. 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