The term globalization is most commonly described as a process that steadily progresses over time, universally spreading over space, and visibly inevitable in its development (Haynes, Jeff, 1998). Globalization can also be described as a revolution, arguably one of the most profound revolutions the world has ever experienced but definitely the first true world revolution. What is important to ascertain however is that all revolutions by their very definition, disrupt the different traditions and customs of the people. In fact, it goes deeper than that as they can threaten a person’s safety security and overall identity (Haynes, Jeff, 1998).
Religion on the other hand can be described as a distinct belief and ongoing worship of a superhuman controlling power, most commonly in the form of a personal god (Juergensmeyer, Mark, 2008). Crucially to this paper there are many different religions throughout the world, some more volatile than others when tracing the effect of globalisation and its impact on politics and the economy. What is quite interesting is that when reading literature on what religion actually is it’s surprising difficult to come up with a generalised term. Scholars seem to have tried and failed over time to come up with a definition of what religion actually is, perhaps this underlines the added complexities around this particular subject.
When we discuss the relationship between the two there seems to be two common concepts that is consistent in the plethora of literature out there around the subject. Firstly, is the way in which globalisation is used as a battering ram to flatten out cultural differences and in doing so actually erodes all the unique local customs and beliefs (Herrington Luke, 2015). This process spreads a capitalist way of life which is one that is often at the polar opposite of all different types of religion (Herrington Luke, 2015). Secondly, whilst this is occurring there is also a way whereby religion actually serves as the undetermined source of resistance to the globalisation surge and acts as a haven to the millions of people who oppose its ubiquitous yet subtle power (Jenkins, Phil , 2006).
Therefore, both these concepts underline the relationship of religion and globalisation to be antagonistic at best, and to this day is one of conflict and struggle. However, with this said, to underline the opposition that each have to one another is important, to see them as only foes perhaps misses the point as there are many different facets and complexities to the relationship (Khaled Mahjabeen, 2014). These complexities were present in the distant past and also in the present. To explain further, both religion and globalization have been known to be seen as partners in relation to historical change. Historically, religion of various manifestations has been a distinct carrier of globalizing tendencies throughout the world. To give an example, the history of Christianity can be understood in part as an extreme early effort to help build a global network of believers (Juergensmeyer, Mark, 2008).
It’s astonishing influence and growth as a world religion was a direct correlation between its own personal global ambition together with the expansion of many different political and economic regimes (Juergensmeyer, Mark, 2008). In this sense it is fair to say that it actually succeeded as a globalizing force long before globalisation was even invented. Moreover, it is not just Christianity that this link can be found, there are various publications to suggest that this pattern can be traced to Islam, Buddhism and other faiths (REF). The point being made here is that we think globalization is the pioneer in inflicting a certain way of thinking and doing on other cultures when arguably we can ironically trace religion as being that particular vehicle.
What is also important to establish is that we often paint the picture that globalisation is “big industry” formed by Western society that does nothing but ruin traditional concepts and values. In reality the relationship is much more of a two-way process where many of the Eastern and Arabic countries embrace globalisation concepts and in turn grow and become more educated as a result of it (Kurth, Peter, 2017). What is does do however is cause change, sometimes in areas that have not seen change in a very long time, and this is where the resistance comes from for a minority of people or groups (Kurth, Peter, 2017).
It’s fair to say therefore than globalisation causes a form of secularization. This means as globalisation grows in size and stature that such growth actually eats always into the cultural and social significance of religion (Kurtz, Lester , 2006). The result of secularization means that the main role of religion has the potential to become restricted in its true form. This causes a p
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