Associating Modernization to Secularization and Increased Religiosity - Term Paper Example

 Transformation and Society 1 Transformation and Society: Associating Modernisation to Both Secularisation and Increased Religiosity Abstract This project is designed to illustrate the effects of modernisation within the conceptual frameworks of secularisation and increased levels of religiosity. Contemporary approaches to guiding society illustrate that a substantial number of cultures are shifting from traditionalist ideology, that is, a more spiritually-grounded social structure, to that of a Westernised philosophy of capitalism and business globalisation. The result: A growing separation between religious beliefs and practices and that of faith in science knowledge and technology. In contrast, global modernisation has sparked a contrary response to perceptions of secularisation with various religious proponents strengthening their ties to traditional spiritual values in resistance to reform and modernisation. This work will explore the outcome for religiosity, on a global scale, in the face of social, economic, New Age and technological transformations. Transformation and Society 3 Introduction In its best definition, modernisation is a term that refers to a society's industrialisation, urbanisation, development of mass education and its adoption of science and sophisticated technology. Modernisation maintains a significant impact on social ideals as scientific beliefs permeate culture and provide explanations for many aspects of life which people traditionally attributed to spiritualism (Henslin, 2003). In this respect, the significance of established religious ideals within rapidly modernising cultures can theoretically become overshadowed as the identification with spiritualism diminishes; substituted for the perceived enlightenment offered by scientific knowledge. This decrease in commitment to religious beliefs, practices and values is a term referred to as secularisation, which indicates growing divisions between religiosity and that of more Westernised living. In contrast, the process of modernisation has been known to spark an increase in spiritualism, within certain groups, as resilient religious organisations oppose contemporary living and remain firmly devoted to traditionalist religious beliefs in defiance against modern ideals. The influence of Westernised cultures can be felt in a substantial number of developing nations as industrial improvements, global business and mass media impose modernisation on cultures that are somewhat forced to adapt to change in order to thrive in a rapidly modernising world. The result: a growing movement toward religious devotion which rejects the separation between religiosity and modern principles. Some of these groups support radical efforts to obstruct modernisation; utilising religious ideology to authenticate their spiritually-grounded beliefs on traditional living. Other deeply devoted individuals take a more passive approach to the rejection of modernisation simply by strengthening their dedication to religion and establishing a more cohesive congregation which openly expresses their dissatisfaction with modernisation. Transformation and Society 4 Both secularisation and increases in religious devotion, on a global scale, will be explored in depth in order to describe the association between modernisation and its impact on religiosity. Few could argue against the fact that the world is facing a new frontier of modern development and to ignore the impact of these progressive ideals on religiosity is to deny the truth in which society is changing dramatically, on an individualised basis, in the face of modernisation. Secularisation and Social Transformations Glittering, marble-lined shopping centres, oriental elegance in interior design and global chic on the catwalk: China's social and cultural transformation dazzles the world with its displays of wealth and opportunity (Evans, 2005). Using the example of China, among the oldest civilisations with a significant history of traditional and spiritual beliefs, radical transformations in its cultures' social ideals borne of its rapid 20th century boom in consumerism have changed the scope of modern Chinese living. As a global player in commerce and international trade, the country is rapidly adopting Westernised principles in terms of social policy, industrial development and in the establishment of popular culture. The effects of change within China might well be illustrated by its presidential leadership who, in contemporary relations with other world leaders, displays his Westernised adoption of the modern corporate mentality by adorning a business suit; rather than traditionalist Chinese silk robes which reflect their communion with spiritualism. China, however, certainly is not in a category of its own as similar effects established of modernisation have much of global civilisation embracing consumerism as an established method of living. The vast majority of organised religions teach the concept of "less is more", offering that an existence focused around worldly material goods and monetary prosperity will meet with a growing separation between human and the accepted deity. Countries which have established social policies Transformation and Society 5 based on centuries-old monotheistic values are facing revolutionary declines in the acceptability of modest living and the increase of secularisation of its society. Newly elected Pope Benedict XVI struck a proverbial nerve with Europeans with his alleged description of Europe as a culture of decadence where scientific rationalism leaves no place for spirit and soul and the de-Christianisation of Europe has seen Catholic ethics and morals fall into "constant decline" (Financial Times, 2005). Pope Benedict's description of a Europe that had fallen into despair and moral bankruptcy was made in referral to the obsession with consumerism and his belief that human dignities falter in replacement of the peoples' enchantment with the marketplace. America is a conspicuously effective manufacturer of popular culture and not only makes more of it than any other country; it also produces more in-your-face culture- loud mouthed, libidinous and impossible to ignore (The Economist, 2006). America has been referred to a group of both Puritans and pornographers as a method to define its considerable division between secular and religious society; however, its scientific and industrial philosophies make up the majority of its social ideas and cultural norms. Having established the primary front-runners of global modernisation, that being China, Europe and the United States, it is important to illustrate the mechanisms of modernisation that have led to these increasingly secularised societies. A primary attribute to modernisation that has significantly impacted social beliefs is the idea that the human being, in both mind and body, can be regulated and supported by modern medicine and psychological evaluation. With the advent of mass education across much of the modern world, new scientific principles illustrate that there are methods outside of spiritual beliefs which can enhance and improve the quality of living for each individual who seeks these treatments. Christian beliefs, as one example, illustrate a single deity as the ultimate healer and, with sustained devotion, this God will remedy all that ails the faithful follower. Modern medicine Transformation and Society 6 somewhat refutes this ideology with many Westernised cultures devoting substantial financial resources and increasing technologies in the pursuit of pharmaceutical and psychological research. In terms of modern social ideals that have steered away from religious healing in favour of medicinal curative therapies, it can be somewhat clearly established as to the reasoning for secularisation in the face of advanced medicine: Beliefs in faith healing require a substantial investment of moral servitude and devout patience whereas modernisations in healing offer instant substitutes and clinically-proven rewards for sustained health; or at least the social perception of this factor. Further, medicine offers valid options for an individual who views treatment as an available alternative without having to alter negative lifestyles or conform to spiritual morals; which contradict the indulgences of modern living. Historically, the Industrial Revolution of the early 20th century attributed to the secularisation of society as the division of labour became more pronounced. Those individuals who established successful companies reaped the rewards of wealth and prosperity while those who toiled for the industries fought to sustain an acceptable comfort of living. As nations discovered the economic sustenance which industry provides, it shaped the ideals of culture that with wealth and financial growth come stature, power and recognition amongst elite society. This changed the focus of meeting daily requirements through personal labour and faithful living to that of envy and greed where each new invention, and the financial ability to incorporate these items into a higher standard of living, set the tone for striving for the accumulation of goods rather than maintaining gratitude for the ability to sustain moderate living. This trend carried further throughout the 20th century and can be felt as a primary example of today's modern secularisation. The belief that consumer goods maintain the ability to enhance personal satisfaction, in contrast to devotional beliefs and values, became the cornerstone of social values in the face of modernisation and these effects are even more prominently apparent today. Transformation and Society 7 Social transformations within developing nations, who have not yet reached the sophistication of industrial improvements and scientific awareness are also shaping the trend toward secularisation of societies. Modernisation is not only attributed to technological developments, but in transformations of political systems and social equality. In Middle East nations, through both internal social expectations and that of external Westernised influences, women, who had traditionally taken less-active roles in society, are being granted personal liberties and valuing the rights and freedoms experienced by Western women. In Europe and the United States, as two examples, the traditional family unit in which the male's primary responsibility was to generate a career and support the family, is being replaced by the necessity for both men and women to take on the role of financial supporter. As a nation becomes more industrialised, with consumerism and buying trends driving up the cost of goods manufactured, in order to sustain social expectations of success and luxury, opportunities opened for women to advance to positions of authority within contemporary organisations. In Middle Eastern nations, with the sudden onslaught of imported consumer goods and Westernised influences, many of these women are demanding the same opportunities as their European counterparts. In this situation, secularisation is a common theme as Eastern traditionalist religious values, often, strictly prohibit women from positions of authority and recognition and in order to sustain an economy built on consumerism, these cultures require departing from these values in favour of contemporary living. There is a popular idiom which states that necessity is the mother of invention, however, when referring to secularisation of society, perhaps a contrasting edict is more appropriate in that invention is the mother of necessity; pointing toward modernisation as the root foundation for transformations in global social ideals and policies. Transformation and Society 8 New Age Religions With the advent of mass education, particularly advances in psychology and the current level of understanding of the human body and its functions, a recent trend in spiritual beliefs is categorised as New Age; or a multifarious set of beliefs that are non-mainstream and not centred on a cult figure or deity. The centralised concept of New Age beliefs is that of transformation in which members of New Age religions get in touch with their spirit, their femininity, alternative medicines or the idea of destiny being defined by the self, rather than by divine forces (The Economist, 1993). One primary example of a New Age religion is in the American-based Church of Scientology which offers this explanation for its belief system: "Man is able to not only solve his own problems, accomplish his goals and gain lasting happiness, but also achieve new, higher states of awareness and ability" (Scientology, 2006). New Age religions have been known to adopt several characteristics of global organised religions, however, are built around primarily psychological and mystical beliefs which are generally in direct contrast to established religious principles. The idea that a single deity controls the destiny of all mankind has been replaced by New Age followers with the idea that people are independent, free-thinkers who maintain absolute control over their lives and the environment. Modernisation and scientific knowledge, in terms of New Age thinkers, is contributing to a growing movement of this diverse religion not in retaliation of modern ideals, but by embracing the teachings that contemporary knowledge has to offer society in relation to how an individual should perceive their role in worldly affairs. This should really come as no significant surprise as modernisations in formal education require that in order for an individual to find a sustaining or rewarding life, higher education is the key to enhancing the quality of living. In similar respect, education has become the foundation for career aspirations and self-improvement, and for this reason, Transformation and Society 9 New Age religions could be considered a natural evolution stemming from modernisation. A rather competent hypothesis to the cause of the advancement of New Age religions (and its association to modernisation) is that it is much more palatable for society to believe in personal control in terms of destiny rather than to attribute potential outcomes to a single deity who initiates punishment versus reward for adherence to or defiance of religious precepts. Science and technology teaches us that the universe is a calculable instrument in which everything maintains a clear explanation with proper research and this modernisation, by design, rejects traditionally-established faith-based beliefs and values. Viewing the world as an equation accounts for advancements in architecture, industry and science; and in similar respect, New Age religions teach society that the sum of human knowledge is the true power to existence. Further, a more unconventional group of New Agers teach more unsubstantiated principles of spiritualism involving beliefs in multiple reincarnations, psychic crystals, as well as psychic and anomalous world phenomena. Some modern New Age activists have moved away from the more monotheistic concepts of the Earth as the centre of the universe and established the scientific probability of extraterrestrial life as potential social guidance. The majority of the grounded political and legal systems of established nations were built on the principles of traditional religions and this group has rejected these perceived historical truisms in favour of a more liberal belief system which adopts a radical alternate reality designed around science. New Age religions are difficult to quantify, as traditionalist religious proponents might view this movement as the cause of secularisation within society; not recognising New Agers as a valid religion and more of a rag-tag group of self-important occultists. However, contemporary idealists are coming to acknowledge New Age congregations as an organised religion based on valid spiritual and Transformation and Society 10 scientific principles. Whatever the individual interpretation, New Age, by its very name, represents a movement of non-traditional thinking established by modernisation and cultural transformation. Civil Religion Civil religion can best be described as a somewhat patriotic representation of religious beliefs which suffuses an entire society, but does not generally constitute the establishment of an organised religion and is usually practiced by political leaders whose leadership is not specifically spiritual (Wikipedia, 2006). Civil religion might include the citation of religious statements during broadcast political speeches, utilising religious symbols on public structures or the commemoration of historical leadership through patriotic holidays. This term basically describes a culture's recognition of the existence of a divine entity, thus this concept is utilised to maintain social moral order or to establish patriotism through broad religious allusion. One very substantial example of civil religion might be, as arguably a somewhat hypocritical patriotic expression, the Pledge of Allegiance in the United States which references a single deity as the guiding force behind American brotherhood. Resistance to secularisation is primarily the foundation of the regularity in use of civil religion by national leadership as it invokes a conspicuous religious reference to drive social and national loyalty without imposing devotional literature or spiritual expectations for moral and ethical living. In Westernised cultures, which are not only vastly industrialised but also maintain vast differences in social religious beliefs and ethnicities, civil religion is a tool to ensure sustained nationalism and to maintain political stature by publicly displaying the perception of a unified society. In the United Kingdom, a leader in modernisation and industry, recitation of "God Save the Queen" is a prime example of establishing religious unity without the expression of a singular religious principle. Transformation and Society 11 How, though, can this be attributed to modernisation? As mentioned, Westernised nations have gathered a vast assortment of ethnicities and religious groups which have been incorporated into these countries due both to the potential business opportunities available in Westernised nations or in order to flee their native homelands to become part of a more progressive, modern nation. Referencing today's issue with terrorism and the reality of extremist groups plotting religiously-motivated violence against modern ideals, civil religion and its representations ensure the stability of social order to satisfy civil unrest. The imposition of American patriotism as a portion of the ideals driving modernisation in developing countries might well be contributed to the increase in global religiosity in terms of civil religion and promoting loyalty within national entities; if only to avoid infidelity within its borders and support divine acceptance of how the nation conducts its political and global affairs. Global Religious Movements As a nation-state weakens, in this case due to modernisation and the demands placed on national leadership through transforming social ideals, a significant threat surfaces for territorially based religions; on the other hand, great opportunities emerge for these religions to become global (Alvey, 2005). Resistance to secularisation is a tremendous motivator for extremist religious organisations to present their divinely-inspired dogma through global media channels in order to build loyalty to their anti-modernisation propaganda. These aspects of utilising internet and mass media will be explored further in continuing sections, however, it is vital for now to point out that religiously motivated resistance to modernisation has supported substantially increased global religious movements. In Singapore, religious resurgence in the rise of evangelical Christianity has increased exponentially in passive defiance of Westernised philosophies. Vietnam, in the same respect, founded Transformation and Society 12 on the unbridled popularity of spirit-mediums and spiritual pilgrimage, has long dominated public discourse on modernisation and economic development (Ramsay, 2006). As previously established, modernisation in terms of exposure to popular culture focuses around consumerism and a more liberal attitude promoting sexuality and personal liberties. Many religious opponents to modern ideals consider Westernised social standards to be morally corrupt and far too secularised; thus the fear of the spread of these Western "evils" calls for an increased congregation of de-secularisation advocates to hinder the spread of modern philosophies across the global front. One very relevant example of anti-modernisation can be witnessed in al-Qaeda, an Islamic extremist group radically opposed to American and European living. Existing literature suggests that al-Qaeda is trapped within a clash of civilisations and views its objective to hinder the spread of modernisation in terms of the West versus the rest (Sardar, 2006). Islamic religious leaders are witnessing a fragmentation of its beliefs system that is, in part, promoted by liberal teachings from the Westernised presence in the Middle East. Without offering tremendous research or detail into the mechanisms that drive Islamic extremists, it is vital to recognise that global religious movements are not simply refusing modernisation on a passive intrapersonal level, but are utilising somewhat fanatical tactics to secure their religious interests within their national territory. More docile religious movements, such as with the global resurgence of Christian beliefs, teaches a more submissive approach to de-secularisation by establishing power and influence through increased congregational commitments preaching the word of God against anti-Christian "evils". One of the most significant themes of Christian values lies in the divine promise of a life of abundance to those individuals who shed today's more modernistic approaches to living; consisting of worldly possessions and the accumulation of wealth. Christianity is the most popular religion in the world, with approximately two billion adherents; or 30% of the world's population (Henslin, 2003). With such a Transformation and Society 13 broad scope of the population leaning toward the Christian faith, the religion's gathering of strength in numbers is no substantial mystery for its global movement to increase awareness of Biblical morality through the expulsion of liberal, contemporary social ideals; including issues surrounding the acceptability of abortion, promiscuity or popular culture. The reach of Christian ideals is considerably extensive and proponents of the religion's philosophies have routinely chastised cultural modernisation in an attempt to diminish secularisation across the globe. Today's multi-media resources have substantially increased the reach of this religious group, among others, to spread the word of traditionalism and spiritual devotion. Internet and Media A much more diverse association between both secularisation and increased religiosity are the tools available for religious proponents and modernisation advocates alike to increase public awareness of their personal beliefs. By far, the global adoption of the internet as an instrument to promote mass communication on a worldwide scale have opened a proverbial flood gate of opportunities in which religion can be promoted to secular citizens. New churches exist now in cyberspace, chat rooms are directed by Rabbis, video and audio feeds of sermons are available on the internet as well as donations by credit cards (Henslin, 2003). This "virtual religion" is radically changing the scope of how churches are able to spread their spiritual doctrines; thus the implication exists which points toward a positive response to modernisation in direct proportion to an increase in religiosity across the globe. The internet is making religious rebellion easier also. Jacques Gaillot, a French bishop who was openly critical of the Roman Catholic Church, was exiled to the Saharan desert of North Africa by the church's highest leadership in an attempt to silence his views on the adoption of secular science as a part of the modern church. Rather than being stifled, Gaillot logged onto the internet where he now Transformation and Society 14 preaches to a virtual congregation via Real Audio (Henslin, 2003). Progressive leadership such as Gaillot illustrate that finding a social commonality between modern ideals and religious beliefs might well be accomplished with the reality of mass communication tools. The advent of internet and cellular technology constructs a wide variety of forums with which even opposing viewpoints to modern tenets or religious doctrine can no longer be subdued. The internet as a consumer marketing tool, in contrast, significantly contributes to the secularisation of society as product advertising and contemporary consumerism dominates the worldwide web. Further, the mass availability of information regarding alternative lifestyles, pornography or even New Age spiritualism literature maintains the potential to steer individuals away from religious morality in favour of adopting secular online entertainment and imagery. The online bombardment of Westernised products and technology further enhance the capabilities of the internet as a tool in aiding the anticipated increase in secularisation of society and weaken the vitality of the church. Outcomes for Religion through Modernisation It might be argued that a realistic outcome to the current pace of progressive improvements across the globe indicates that technological modernisation, social transformations and industrial enhancements will continue to increase and spread across the all of the seven continents. However, when religion and modern culture conflict dramatically in beliefs and values systems, there are three significant outcomes for religious individuals and spiritual organisations: Withdrawal of religious advocates into closed communities, social rejection of openly expressive spiritual groups or the establishment of a mutual coexistence and adaptation of both secular principles and modernisation which strengthens the vitality of religion as well as that of the state. Transformation and Society 15 Much like the Amish religious groups that have completely rejected, in all forms, contemporary living and have opted to live as isolationists, the future of religion may well face a similar solution in order to remain committed to their spiritual beliefs in the face of modern social ideals. Amish communities have built their lifestyles around self-sustainment and farm labour so as to expel their perceptions of immorality imposed by modern culture. For other more significant religious groups, passive attempts to slow the spread of modernisation may meet with little positive contribution as societies dismiss the teachings of spiritual traditionalism in preference of the ease and comfort that modern science and technology provides. The only other alternatives to establishing a reclusive religious community are to adopt a more fanatical approach to being recognised, which often meets with similar retaliation by rival Westernised nations who view religious doctrine as a threat to the stability of modern culture. It may well come to the point where religiosity can only exist within solitary communities as spiritualism and its associated beliefs are completely phased out of contemporary society. Further, social rejection of religious advocates could potentially meet with modern national leadership making dramatic attempts to slow the movement of religiousness as its diverse teachings represent a growing hazard to economic growth. Using the historical reference to Christianity as a valid example, during the time of Jesus Christ, the leadership of the Roman Empire looked toward Christian principles as a significant adversary to the supremacy and authority of the state. Though this may seem to be somewhat of a radical attribution to the outcome of religion for the future, the majority of nations financially affected by modernisation are reaping the benefits of a secularised society and will, likely, reject any attempt to revert back to traditional living and those who outwardly impose religious morality and ethical behaviour. Transformation and Society 16 Finally, the most likely outcome for religion in the process of modernisation is the establishment of a fellowship between secular lifestyles and global religiosity. Scientific understanding has, in its credit, established meaningful explanations for a variety of aspects in life once solely attributed to divine influence. In similar respect, traditionalist religious principles that have served as the foundation for maintaining social order within various nations have sustained proven effectiveness as valid concepts distinguishing proverbial rights from wrongs in society. The combination of secularised living and religiosity is, arguably, the most obvious conclusion to satisfying modern cultural expectations and religious proponents alike. One relevant parallel to this potential pattern of combined belief systems might offer that, if marketed properly, a scientific study claiming that churchgoers outlive non-believers could see the pews packed to the rafters (Marketing Week, 2005). The merging of scientific principles with that of religious ideology would strike a balance that minimises fanatical religious opposition and allows developing nations to enjoy the benefits of technological and progressive social environments. It would be unrealistic to believe that religious advocates will emerge entirely victorious in their attempts to completely block secularisation of societies and the only reasonable alternative is for a social compromise to be formulated. The current increases in global religiosity in the challenge against modernisation, and the indication that religious groups are adapting to modern technology in support their belief systems, points toward the indication that such a compromise is inevitable if religion is to thrive in the 21st century. Conclusion There is a common expression which offers I'll believe it when I see it, which serves to validate the position of secularisation as individuals adopt the principles behind New Age belief systems and that of scientific understanding. Religion, utilising the broadest terms, offers individuals a faith system Transformation and Society 17 in which many of their individual beliefs are not substantiated by actual divine intervention nor can they be given concrete evidence that their devotion to spiritualism is well-founded. Science, technology and medicine, as several contrasting examples, do offer this tangible evidence in that the adoption of modernised concepts generally brings immediate reward. Global industrial environments, as an outcome of modernisation, teach the values of short-term goal-setting for receipt of definite rewards in terms of financial prosperity or that of career advancement. Should it come as a revelation that many individuals would reject the insecurities surrounding a lifetime of unconfirmed religious devotion when society offers much more in terms of immediate satisfaction and comfort of living? In a modern world where many in society are looking for adequate returns on their investments, the secularisation of culture seems to be a fairly inevitable conclusion in contrast to the delay in anticipated results provided by devotional living. Some religious principles even offer that the results of loyalty to spiritual principles cannot be felt in this lifetime; rather the rewards will come in a secondary existence that occurs after death. Modern scientific principles teach us that we are mortal beings that must make the most of our lives in the short time allotted us, driving a more secular attitude in regards to obtaining more concrete value to this life; thus turning more and more individuals to a secular lifestyle. In contrast, the conditions imposed by modernisation which generate a renewed interest in religion are largely borne of dissatisfaction with cultural liberalism and the acceptability of Westernised living that contradicts, in some situations, millennia of traditional beliefs that characterise devout religious adherence and generations of teachings which are rigidly opposed to the concept of national or social transformations. Whether the adversarial mentality is derived of perceptions of modernisation as a threat to national religious authority or whether an individual feels that contemporary social ideals are creating a larger chasm of separation between man and divine deity; the Transformation and Society 18 reality is that along with modernisation comes a measurable resurgence of global religiosity in conjunction with the growing secularisation of society. The psychological emotions surrounding modernisation, as well as its impact on strongly rooted religious principles, are different for each individual affected by secular living. The current state of international affairs suggests that modernisation will continue to bring forth radically different opinions about contemporary social philosophies and will continue to plague society until a common ground between science and religion can be established in mutual benefit to various global cultures. 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