Religion in Modern Society: Religious Revivalism | Sociology Optional for UPSC (Notes) PDF Download

Religious Revivalism

• Religious revivalism refers to mass movements driven by intense religious fervor and a desire to restore commitment to a particular faith. Throughout history, periodic revivals aimed at rekindling dedication to religious groups have been a common feature across various religious traditions.
• In the 18th century, revivalism emerged in Western society, notably among Methodists. In India, the Arya Samaj represents a significant revivalist movement, particularly through its Shuddhi (purification) efforts aimed at reconverting Hindus who had converted to other religions. This movement had a profound impact on Hindu society, especially among lower-caste Hindus who sought to improve their social status by converting to other religions. The Arya Samaj also emphasized gender equality, particularly in education.

Sociological Perspectives on Secularization

• Early sociological thinkers like Karl Marx, Emile Durkheim, and Max Weber believed that traditional religion would become increasingly marginal as societies modernized and relied more on science and technology. They anticipated a process of secularization, where religion would lose its influence over various aspects of social life.
• Secularization is the process through which religion diminishes its impact on different spheres of social life. This process is a contentious topic within the sociology of religion.
• Supporters of the secularization thesis agree with the founding fathers of sociology, viewing religion as diminishing in power and importance in the modern world. In contrast, opponents argue that religion remains a significant force, albeit in new and unfamiliar forms.

New Religious Movements and Secularization

• The rise of new religious movements challenges the secularization thesis. Critics of the thesis point to the diversity and vitality of these movements, arguing that religion and spirituality continue to be central aspects of modern life.
• As traditional religions lose their dominance, religion is not disappearing but rather being redirected in new ways. However, not all scholars agree with this perspective. Proponents of secularization argue that new religious movements are peripheral to society, despite their profound impact on individual followers. These movements tend to be fragmented, unorganized, and characterized by high turnover rates, with individuals often moving on to new interests.
• Compared to deep religious commitment, participation in a new religious movement may resemble a hobby or lifestyle choice.

Contemporary Challenges to Secularism

• The revival of Catholicism in America and the glorification of Hindutva ideology in India pose significant challenges to the pluralistic foundations of modern society.
• Rodney Stark emphasizes that religion not only serves as a source of integration but also contributes to social division. This perspective critiques Auguste Comte’s argument that science would lead to the decline of religion in modern society. In reality, religion is a universal force, manifesting in various forms throughout human history and influencing political, social, and cultural life in multifaceted ways.
• In contemporary society, the rise of religious consciousness and revivalism presents a major challenge to the secular, pluralistic, and egalitarian character of civil society.

Causes of Religious Revivalism

• Religious revivalism is driven by new insecurities and feelings of alienation stemming from migration and urbanization.
• Many people are turning to religion to establish their identities and validate their experiences.
• This phenomenon is characterized by a resurgence of institutional religions worldwide.
• Religion has become more visible in its institutional form and as a means of asserting identity.
• The increasing prominence of religion can be traced back to social psychology during socio-economic and cultural transitions.
• One significant transition is the unprecedented migration of communities.
• There is a growing perception of socio-cultural and economic inequality on a global scale.
• This has led to a heightened sense of alienation from multiple layers of dislocation regarding self and community.
• Trends of urbanization, migration, and consumerism contribute to a new sense of insecurity and alienation.
• The visibility of institutional religion may be attributed to the image industry rather than genuine conversions.
• Institutionalized religions have strong resources such as money, networks, and structures.
• They have utilized new media, particularly television, to gain visibility.
• The marketing of faith through television has proliferated despite a lack of significant increase in genuine personal faith.
• The increased visibility can create illusions of heightened religiosity without spiritual transformation.
• New insecurities from social, economic, and political transitions contribute to feelings of alienation.
• Individuals from migrant communities tend to be more religious due to sociological and cultural reasons.
• Migrants find comfort and connection with fellow nationals in religious venues.
• Economic and social insecurities intensify the quest for a sense of belonging.
• Feelings of marginalization make identity more pronounced among individuals.
• Increased individuation leads to feelings of loneliness and insecurity, especially among the young and middle-aged.
• Consumerism and globalization create new forms of distress related to material possessions.
• This has led to a rise in spiritual markets where individuals seek comfort in spiritual offerings.
• Communities experiencing social disintegration have room for new network-based identity formation.
• The shift from joint families to post-nuclear families results in individuation and alienation.
• Institutionalized religions have adapted to offer 'spiritual' or 'feel-good' products.
• Movements like the Charismatic movement tailor offerings to meet the needs of lonely and insecure individuals.
• Prosperity gospels and healing ministries address the new insecurities faced by individuals in transition.
• We are undergoing an unprecedented transition marked by significant sociological and cultural shifts.
• Insecurities and alienation manifest in new forms, creating a sense of inequality.
• Finding a sense of belonging through shared identities based on color, creed, or religion becomes paramount.
• Institutionalized religion adapts to new technologies, media, and globalized networks.
• A new sense of political insecurity complicates the landscape, especially in job competition.
• Defensive identity assertions are often a response to social and cultural insecurities.
• Individuals gravitate toward the most accessible network of identity during uncertainty.