World Religions: How They Adapt and Change in Modern Times

' All religions have histories. They change and develop over time.' ( Robinson, 2006, p. 19)

Is it possible to cling on to traditional practices ( insider position) while simultaneously remaining open to the possibilities provided by the modern world ( outsider position)? Essentially, can religions look to the future or do they draw predominantly from the past? From socially engaged religions to religions that adopt Western cultural models, in the current era of globalization, there appears to be a significant shift in perception with regard to religion and its practices; an increased recognition of religious diversity and its potential to perhaps affect the planet in positive, edifying ways.

In considering how religions adapt and change, a socially engaged form of religion , Hinduism, challenges the presumptions of a rampant, materialistic, modern world. It does this by drawing from a rich cultural heritage in order to make its case for more altruistic behaviour in modern societies.

There is abundant references in Hindu culture in relation to the natural world: By personifying the earth as Mother Bhumi : 'Earth, gracious leader and protectress of the world who holds in firm grasp both trees and plants...' ( Astharva Veda XII, 1, 57.)

Hinduism can perhaps transcend a Western consumerist lifestyle. For in a world drifting: towards increasing urbanisation and disconnection with nature,there does seem to be a need to reconnect ourselves with that which sustains our lives.'

According to the Bhumi Project, an international response to the environmental challenges facing our planet, acknowledging the wisom of rich, past traditions is very important,

'We do not wish to teach something new, but rather re – learn what it was we once knew, but have now forgotten.” ( Bhumi Project – Applying Traditional Wisdom to Modern Concerns)

With regard to the concern for nature and the environment , people are attracted to ahimsa. This practice of compassionate living includes becoming vegetarian: '...the sense of divine spark in all life has led to a respect of the right to exist and to a morality of ahimsha – non violence.. This attitude and the resulting code of vegetarianism, of reverence for life and of seeing all life as linked, contribute an important set of perspectives to the search for a wider environmental awareness.' (Palmer, 1988, p. 124 - 125)

Religious traditions like Hinduism are becoming increasingly relevant as possible sources of ecological reimagination that address, ' creating new imaginations of nature and stimulating new environmentally friendly actions... to become revitalized and re – empowered,...acting as channels for humanity to re – experience (intimate, moral, spiritual) connection to nature.' (Watling, 2009, p.175)

Perhaps, the pressures of living a diaspora existence abroad forces Hindus to adapt some of their beliefs and practices.Members of the diaspora in the U.K, ( Knott, 2016), are torn between two requirements. On one hand, there is the need to create a distinctive, unified Hindu identity Simultaneously, there is the desire to stress the openness of Hinduism to other religions, and the diversity within it.( Knott, 2016, Chapter 8, )

Ashis Nandy feels that diaspora Hindu communities abroad, rather than being transformative, are essentially reactionary, rather than inclusive they’re: ' much more exclusiveand homogenic. Out of feelings of inferiority, many Hindus have tried to re -define Hinduism according to the dominant Western concept of religion.' ( Vertovec 2000, p. 152.)

Buddhist modernism has had to suppress certain features of its religion that are not, ' in harmony with contemporary Western attitudes. The belief in miracles and in the efficacy of mantras, spells are one such example. ' ( Keown, 2000, p 119.)

With regard to the issue of feminism, Buddhism, (from an insider perspective) challenges the beliefs of traditional Asian society, even though it’s a product of that society, as certain Buddhist texts, ' make the point that gender, like all other natural attributes, lacks inherent reality. This undercuts the basis for discrimination against women as far as Buddhist philosophy is concerned.'( Keown, 2000, p.120)

With this in mind, 'An organisation known as Sakadhati ( ‘ daughters of the Buddha’), an international association of Buddhist women, exists to unite Buddhist women of various countries and traditions. '( Keown 2000, p.120.)

Nevertheless, from an outsider perspective Buddhism may need' to modify certain of its traditional rituals and customs in order, ' to accommodate the free mingling of the sexes which is customary in the West.' ( Keown, 2000, p.120)

A recent article entitled: Robot monk to spread Buddhist wisdom to the digital generation seems relevant to discussions concerning the adoption of Western cultural practice by ' synthesizing the ancient and modern' suggests that science and religion can be complementary. Xian’er ( the robot - who can chant mantras and explain basic tenets of faith) is described as, “ a reflection of innovative Buddhist spirit...who might help traditional Buddhism reach a wider public more easily.” ( Sherwood, 2016)

The article also stresses the need for Buddhism to engage in socially aware activity via new technology provided by modernity: ' Buddhists should not only seek enlightenment through doctrine. They should also contribute more to society, by transforming their own gains, kindness, compassion and wisdom to others through the internet and new media.' ( Sherwood, 2016)

Perhaps, the adaption of Western pop culture by the Islamic world, (El Feki 2009) can occupy a grey area which proponents of the ‘Clash of Civilizations’ ( Huntingdon, 1993) refuse to acknowledge. ' The great divisions among humankind and the dominating source of conflict will be cultural.' ( Huntingdon, 1993, p.22) Rather than focus on this rigid and ultimately divisive view of culture it is important to recognise that there is evidence of a cross-ferilization of cultures in current times, ' neither conventionally Western or traditionally Islamic. Indeed, it’s referred to as a ‘mesh’ of civilizations’ in which the strands of different cultures are intertwined.( El Feki, 2009)

An example of this kind of cross- fertilization concerns comic book superheroes.’ The 99’ who embody the 99 attributes of Allah including justice, wisdom & mercy( which many Muslims recite in the form of prayer to develop their awareness of Allah) to counter the prevailing perception that Islam is intolerant.

According to( El Feki, 2009) , throughout its history Islam has borrowed and adapted from other civilizations both ancient and modern: ' O Mankind. We created you from a single pair of a male and female and made you into nations and tribes, so that you may know one another.” (Haleem, 2008, Qu’ran 49:13)

Religions seem to be open to new ways of promoting themselves. Indeed, they have been, ' remarkably adept at adapting to new technology, and computer -mediated communication has flourished. Islam, for example, has used the internet to great effect: Moslems can hear sermons preached thousands of miles away, the Qu’ran is searchable in digital format, and Moslem organizations can easily display what they are about.' ( Flood, 2012, p. 217)

Islamicity , from an outsider’s perspective, appears to be very accessible & informative. It employs use of sacred text to, ' Invite all to the Way of Your Lord with wisdom and beautiful teaching.' ( Haleem, 2008,Qur’an 16:125) in order to reach out to a global community.

Whilst promoting Islam, it embraces people from all faith traditions. Furthermore, it endorses the notion of the oneness of all human beings and their essential dignity( regardless of race, creed or social class) and the universalisation of natural resources; peace and justice.It also provides information about Ramadan( an opportunity to know one's inner self) a core Islamic practice, ' sawm( fasting) fulfils its meanings to hold back from – to abstain, pertains to the results that God bestows upon those who seek fast with sincerity and knowledge. So the fast is at once a holding back and a lifting up. The body and its’ appetites are held back and an elusive and subtle but profound awakening occurs.' ( Hussein, 2009)

Another website embracing modernization that has made sacred texts and the key messages of religions accessible to a much wider audience is Reform Judaism.org. It states that it treasures both Jewish tradition ( insider’s perspective) and Judaism’s ability to evolve in response to modernity. Moreover, it embraces an uncompromising commitment to gender equality and inclusion, responding to the changing reality of its community - clearly of interest from an outsider’s perspective.

According to Urubshurow,' Reform Jews do not see insurmountable contradictions between secular and religious life, and encourage participation in the political and cultural life of the mainstream society in which they find themselves.' ( Urubshurow, p.78.)

There seems to be acknowledgement here of looking towards the future rather than remaining rigidly locked in the past. Although, Judaism throughout history has remained rooted in tradition it has learnt much from encounters with other cultures.' .. a Judaism frozen in time cannot coexist effectively with those who live in modern times.' ( ReformJudaism.org)

Sacred text is used to encourage social engagement .According to Proverbs 31: 9 , ' speak up, judge righteously, champion the poor and the needy.” It emphasizes the notion of tzedakah( obligation based on righteousness), i.e. that helping fellow human beings, is not simply a matter of charity but moral obligation.

Hebrew scripture identifies one of the world’s earliest social welfare systems, 'leaving the corners of our fields and the gleanings of our harvest to the poor.' ( Leviticus 19:9.)

During Talmudic times, tzedakah was achieved through tax - financed, community run programs that provided for the most vulnerable in society.

Reform Judaism advocates innovation while preserving tradition, to embrace diversity. It asserts, ' commonality, to affirm beliefs without rejecting those who doubt, and brings faith to sacred texts without sacrificing scholarship.' ( Urushurow, 2008, p 352.) .Its core values seem to be about creating inclusive, egalitarian communities and valuing difference. With regard to diaspora, Judaism, 'has been forced to uproot itself geographically and move its people time and again. ' ( Urubshurow, 2008, p. 352.) yet has maintained its cultural identity. Despite their history of trial and tribulation: the Jewish people preserved texts, rituals, and family connections... when rituals ( such as temple sacrifice) were no longer feasible, they were adapted while preserving the integrity of the faith.' ( Urubshurow, 2008, p. 352)

To conclude, it appears that religions adapt and change by drawing on their past traditions as well as embracing contemporaneous culturalideas. Hopefully, it won't get to a stage where the more superficial aspects of modern life corrode time honoured traditions. It would be incredibly disappointing, from my perspective at least, if religions became part and parcel of a ' lowest- common denominator' culture where relativism becomes the norm. Indeed, some would argue that religions should not be cheapened by providing just another lifestyle choice on the modern marketplace Nevertheless, the fact that religions are willing to adapt and change under conditions of globalization suggests the significance of cross cultural interaction

World religions draw not only upon their own traditions but also increasingly upon one another. Intercivilizational encounters, cultural imitations and borrowings, diasporic diffusions, hybridity... .are as much a part of the global present as Western hegemony... religious fundamentalism or the clash of civilizations.

( Defries, 2008, p.119)

Globalisation appears to promotes religious diversity. Although some may be concerned that it undermines traditional faith, it does evidently creates opportunities to explore other faiths and ideas. The situation created by globalisation will have varied responses. Perhaps, some will embrace it .and others resist it. Undoubtedly, many will employ technology to promote their agendas. Overall, I welcome religious diversity promoted by globalisation. Nevertheless, ' it calls for mutual understanding and respect.' (Urubshurow 2008, p. 348)

Reference List:

1.) Applying Traditional Wisdom To Modern Concerns:BhumiProject.org: Oxford Center For Hindu Studies. Available atwww.ochs.org.uk/bhumiproject

2.) Defries, H. ( 2008) Religion: Beyond a Concept. New York: Fordham University Press.

3.) El Feki (2009) Pop culture In the Arab World. Available at https://www:ted.com/talks/shereen_el_feki_pop_culture_in the arab_world/ July/ 2009 ( Accessed 10th July 2017

4.) Flood, G. ( 2012) The Importance of Religion:Meaning and Action In Our Strange World. West Sussex:Wiley- Blackwell.

5.)Haleem, M.A.S.A ( 2008) The Qur’an: A New Translation. Oxford World Classics, Oxford.

6.) Huntingdon, S ( 1993) The Clash of Civilizations: Foreign Affairs Vol. 72, No. 3 pp. 22-49.

7.) Hussein,I (2009),Islam from Inside atwww.islamicity.org/ values ( Accessed 2nd July 2017)

8.) Knott, K ( 2016) Hinduism: A Very Short Introduction. Oxford: Oxford University Press

9.) Keown D. ( 2000) Buddhism: A Very Short Introduction. Oxford: Oxford University Press.

10.) Palmer, M. (1988) Genesis Or Nemesis: Belief, Meaning and Ecology. London: Dryad Press Limited.

11.) ReformJudaism.org/social-justice ( Accessed 14th July 2017)

12.) Robinson, T. ( 2006) World Religions. London: SCM Press,

13.) Schuler, B.( 2014) Environmental and Climate Change in South and SouthEast Asia: How are local cultures coping? Boston: Leiden.

14.) Sherwood, H( 2016) ‘ Robot monk to spread Buddhist wisdom to the digital generation’, available at https://www.theguardian.com/world/2016/apr/26 ( Accessed 16th July 2017)

15.) Urubshurow, V.K. ( 2008) Introducing World Religions. Oxon: Routledge.

16.) Vertovec, S. ( 2000) The Hindu Diaspora: Comparative Patterns. Oxon: Routledge.

17.) Watling, T ( 2009) Ecological Imaginations In The World Religions: An Ethnographic Analysis. London: Continuum.