Vincent Kundukulam
In a world that offers multiple belief-systems, it is no more evident whether the traditional religions can keep their followers exclusively committed to one single source of spirituality. The efforts of the structured religions to restrict the quest of their adepts to follow different religions don’t succeed as the latter are reluctant to follow the same observances for a long time. They prefer to practice diverse rites adapted to their varied tastes which they find in different faiths. A quick solution that comes into our mind may be: to form people to live with multiple spiritual traditions without renouncing the religious setting of their origin. The answer may appear sound and appealing but its exercise is truly complex and difficult.
As far as the established religions are concerned, it is tough for them to recognize that other gods, scriptures and rituals are better than theirs. Because, the organized religions are like the grand narratives who consider their value-systems as the best for all and in all nations. To follow the traditions of another religion is equal to rejecting the universalness and excellence of their religions. Besides, religious permissiveness is considered to be dangerous to stability.
Management of diversity has become more difficult today. In the late twentieth century, experts of religions thought that the privatization of religion would decrease the effects of religion on society. But the twenty-first century witnesses the massive return of religious identities into the public space. In a consumer society like ours, religion has become something to be consumed. What you consume is part of your identity. Religion is a product to express who you are. Hence there is an increase in wearing religious symbols and undertaking religious practices. In dealing with diversity, the Western democracies have moved from an attitude of fear to tolerance, then to appreciation of differences, further to creative response to change, and lately to positive inclusion of other. But the recent legislation in France against wearing of clothing and adornments related to religion in the government institutions show how much the liberal societies struggle to keep diversity as a cohesive force without endangering the societal peace.
It is true, the religions have the capacity to promote both violence and welfare, solidarity and conflict and selflessness and animosity. They are both problem solvers and problem makers. However, religions alone cannot be blamed for it. There are psychological and sociological reasons behind the scene. All individuals born in to this world want to become a unique center of importance and value. The behavior, dispositions, and attitudes that are created from childhood onwards become in them an obstacle to develop generosity. Similarly, the social groupings to which a person belongs implicitly reinforce the ingrown and out-group mentality in the individuals.
In this context, we are prompted to get back to religions themselves for solution because even in this highly technologized world, the feeling of dependence on the sacred plays a leading role in ensuring the well-being of humanity. There is a phrase in Malayalam language: “If you are infected by the venom of a snake, use the same venom to get healed”. This is possible in the case of religious because the potential for both violence and peace are inherent in religions. If we make a search into the historical baggage of all religions, we shall there see attempts to promote altruism. For example, Christianity has adopted the dominant cultures of its environs throughout its journey. As Claude Geffre observes, the mutual bonding between Christianity and other religions has been so intense that it is practically impossible to distinguish between what is derived from the local cultures and what specifically comes from the Christian faith. Recent researches on the factors that contribute to the formation of selfless behaviour confirm that religious setting is the best to nurture altruistic impulses. The religious teachings, prayer and practical examples set by religious models lead people to undertake welfare activities. Religions have great assets offering the spirit of transcendence. They promote solidarity and care when the citizens meet with crises like epidemies and natural calamities.
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