Religious Aspects of World Problems - Assignment Example

Religion Student’s Name Subject Professor University/Institution Location Date 3.2 (a) World Problems from exclusivism, inclusivism, pluralism As Hinnells (2010) argues, exclusivism doctrines justify the truth of a particular religion or a belief system. The belief shapes the viewpoint about the other religions where the aim of nearly all religion collides. The emphasis on ones religion is used to conclude that the rest of the religion will go to Hell while the preferred one will go to heaven. Currently, there is an objective outlook which has been promoted by soft power approaches between religious leaders, the trends of globalization and respect for diversities. Nevertheless, there are problems that exclusivist probably will and currently exhibit; from mild to extreme criticism to other religions or in some instances religion wars. There are still religion sentiments that have led to forced conversions mostly for the family and kin relations. Inter religion marriages and fellowships and lack of respect of the rights of other believers will possibly persist to be experienced. The problems are more critical where the majority in a certain jurisdiction are prominently exclusivist. The effects can be felt in wider circles of political, cultural, economical and social systems. Separation is always the case where each group continues to be in contention with the other in every issue of life. Inclusivist approach asserts that a single religion is absolutely true while the others have partial truth (Hinnells 2010). The viewpoint in this approach is derived from continuous comparison of different belief systems where to some extent the members of certain religion will agree with the others in other religions. The people having such approach may exhibit tolerance to the other to a certain degree but still conflict at some other point. One of the great problems is when some of the contentious issues become pronounced and the effects of conflict as in exclusivism can resurface. However, in areas where inclusivism approach is prevalent, there is possibility of compromise where teaching between religions overlap. In pursuance of tolerance and respect for other religion, there is possibility of losing vital teachings. Another problem that may exist in such places is outcropping of variant forms of religion or sects that combines the teachings from different religions and try to act as the intermediary and the most preferable form of doctrine. Basinger (2010) observes that, pluralism in religion depicts an attitude regarding the coexistence of diversity of the religious belief systems in the society. The approach goes ahead to manifest in practice where active participation thrive among the diversity. However, pluralism has grave problems to the religious platforms as it does not seek to critique the doctrines of the others. The mere diversity with little interaction amongst the religions can be basis for increased tensions as the societies live in ignorance of the others. The pluralist societies have to actively seek to understand the others across the lines of differences. In trying to do so, it also require a developing tolerance. However, tolerance exhibit and manifest as mere public virtue which is founded on mild and deep stereotype. In trying to avoid the patterns of violence and division, pluralism can create long-lasting ignorance and stereotyping of others. While trying to reach a common understanding, there are real differences that cannot be accepted by all the parties and that means that no real commitment can be attained between religions. 3.2 (b) World conditions if most people were inclusivists, exclusivists or pluralists Every approach to the religion stands to proof its contribution to the world to some extent. However, the world would be better if most people were exclusivists. Looking at the standpoint of exclusivists approach, there is a fear problem. However, understanding the fear would be the basis for appropriate response for most people. Ultimately, there is possibility of heightened attacks and comments which in most extent can be offensive. Most people would lessen a defensive attitude as it continued disagreement and attack would help them recognize that their negative behavior has all to do with their fear. In its manifestations there are things that would grow within the society and their acceptance would make the difference. First, the fear of loss of some members would actually be accepted as all the religion choice would be pronounced. The pain that result from the loss to the other religion would be manifest and it is possible for people to develop mechanism to deal with the pain from the loss. Secondly, the fear of religion failure would trigger a duty for adherent to protect the people around them. There would be serious responsibilities for family members, religious leaders and the society to save their members. Thirdly, the differing beliefs would mean total separation for those moving from one religion to the other. Since religion is an extended part of life for most societies, certain issues that are also part of religion would completely be eliminated. There are various social activities that are unacceptable in one religion but accepted in the other. For instance, some form of entertainment, use of tobacco or alcohol. In such cases, exclusivists will require a total conversion reducing the difficulties of identities. Socialization would then depend on certain standards and ultimately, exclusivism is the only way to pull people apart and create clear distinction. Fourthly, the different adherents would develop the fear of being wrong and the great deal of fear would cause most people to think of their diminishing value. When there instances where both parties continuously think whether they are right of wrong, more solutions are capable of coming up. Though it is not all possible for people to accept the possibility that their belief is wrong and the others is right, they have to contemplate on the choices and probably go deeper to compare the doctrines which removes the ignorance seen with pluralism. People would find more reason to disown a belief or justify it which would mean more commitment. Finally, there is possibility of developing ideas to pull other people away from one religion to the other. Similar adherents would thus learn and assume mechanism to preserve themselves either by avoidance of materials and people in the other religions to avoid more loss. In such a case, people would learn not to take comments personally, avoid the fear triggered by the others, and treat other with the honor and respect they deserve. 4.1 (a)Religion and terrorism As Adesoji (2010) argues, in Nigeria there is even distribution of religions where most members either claim to be in Christianity, Islam or African Traditional Religion. The North is largely dominated by Muslim while the South East is largely Christian. Terrorism has recently been rampant where the Muslim adherents, Boko Haram target specific people like Christians, churches and government institutions. The purpose for attack has been promoted by the desire to impose and force the whole country to be an Islamic governed state where strict Sharia governs the state. This has led to order for non-Muslims to vacate some parts of the country where futility among them fails to recognize the presence of Muslim-Christian in Nigeria territory. Terrorism has been seen through violent actions where indiscriminate killings of people without clear logical reasons have led to loss of human lives and damage to properties. In Bangladesh since the declaration of Islam as a state religion in 1972, terrorism has been on the rise. The effects contributed to massive Islamizing of the society through religiously indoctrinated youths who act as front-line activists. From 1999 to 2005, the Islamist militants have been involved in bombing of temples, churches, cinema hall and the political rallies of the opponents members in other religions. Terrorist threats are common and most of extremist militants arrested belong to Hizb-ut-Tahrir (HuT) that attacks Christians and Buddhists in the country. The support of religion is used as the basis of how the others experience their freedom in Bangladesh. Any efforts to restore secularism as a principle of the state are frustrated by both the constitution and religious persecutions. b) Religious fundamentalism Religious exclusivism is prevalent in both North of Nigeria and Bangladesh. In the regions the Muslims extremist adheres to their religious understanding to support their faith. As Devine & White (2013) points out, Bangladesh considers Muslim faith to be an only authentic religion where they see the followers of other religions as doomed unless they accept conversion to Muslim. In the practice of the right of their religion, they openly oppose and pressure Christians and Buddhist. In those countries, the basic understanding and attitude toward the other religions has for long remained unchanged making them more exclusivstic toward others. The situation though complex through different social, ethnic and political dimensions, there is a religious dimension that becomes a basis of contention. Religion therefore remains an approach to the solution in the case but mostly its emphasis is seen with Muslims. Less is done by Muslims to change their dimension about others and at least develop some positive attitude to Christianity and Buddhism in general. This diminishes the possibility of holding joint approach to the religion challenges. The great emphasis that can be seen is lack of seeking of common grounds, stressing on the things that join the religion together or emphasis of the shared religious values. Religion becomes a backbone and determines how issues are to be coordinated. The efforts and the responsibility seen by Muslim pronounce the differences making the religion and its beliefs so much prevalent and an issue of national concern. The Muslim therefore does not accept the sincere Christians or laws that are secularist. This leads to support of Islamic tradition and religion efforts in education, law of the land and enlightenment (Gunning & Jackson 2011)). c) Fundamentalism and terrorism Gunning & Jackson (2011) argues that, fundamentalism in its extreme manifestation goes beyond unchangeable religious doctrines manifesting through disciplined opposition to the other religions. Looking at Nigeria and Bangladesh, there are a group of people who cling to exaggerated religiosity which is in both cases, Muslims. The groups gain proofs their dissatisfaction with other and exhibit less tolerance to others with different beliefs. The responses by other groups is used as a way for attack where Christians have been burned, hacked to death, churches burned and violent displacement as a way to express dissatisfaction. Extending their identities with the globalized religious movement like al-Qaeda, the extreme fundamentalist use the methods that are famous in opposing other different ideologies through bombing and mass killing. Terrorist engage in acts that cause excessive fear and catches the world attention to prove their point. The determination of the groups to stand apart from the non-believers of Islamic faith and inclusivist countries lead to violence as others is perceived as threatening. According to Adesoji (2010), obsessions lead to progressive feelings and beliefs in destructive aspects. As the extremist are preoccupied with one sided view of the world around them, the perceived threats promote hostility which is expressed through attacks and massacres. The special reality based on illusion of religion together with awareness of the threatening religions and beliefs are the key reasons that lead extremist to strike the threatening members of the other religions. One of the ways they achieve this, is through organized and sanctioned propaganda. They together interpret written and verbal texts and particularly certain verse which is seen as irrefutable and non-negotiable. The alteration of a certain viewpoint promotes the extremist to accept mass killings as a service in maintaining a tie to their religion. The acts induce fear and negative feelings to other people in different belief systems making the situation dire. d) Differences: Religion and terrorism Comparing Nigeria and Bangladesh will of course argue that there are differences that exist. In Bangladesh, religious terrorism differs in character and its causes. In actual sense, Bangladesh religious terrorism is enshrined by political system as the defenders of the religion reasons through applying some of their commonly held moral principles. The misuse of religion by terrorists cannot be used to justify their acts like burning and killing. The reason why religious terrorism is prevalent in Bangladesh may have been promoted by the thought that such acts of violence are warranted due to state religion (Devine & White 2013). Violent acts are regarded by the perpetrators as legitimate and used as defensive tactics for ongoing battles and a state of ultimate conflict. On the other hand, Nigeria is less prevalent to religious terrorism which may partly due to the viewpoints of other religious countries surrounding it like Egypt and Mali. Religious fanaticism and politics thus work hand in hand to bring about the occasional conflicts in support for a particular system, person or change (Adesoji 2010). References Adesoji, A 2010, The Boko Haram Uprising and Islamic Revivalism in Nigeria.Afrika Spectrum: Deutsche Zeitschrift für Gegenwartsbezogene Afrikaforschung, 45(2), 95. Basinger, D 2010, Religious Diversity (Pluralism). Devine, J & White, S C 2013, Religion, politics and the everyday moral order in Bangladesh. Journal of Contemporary Asia, 43(1), 127-147. Gunning, J & Jackson, R 2011, What's so ‘religious’ about ‘religious terrorism’?. Critical Studies on Terrorism, 4(3), 369-388. Hinnells, J (ed) 2010, The Routledge Companion to the Study of Religion, ch 25 'Religious and Pluralism', pp.426-442 Read More