Before the advent of the 1990s, a sharp disparity existed between religion and major aspects of the world politics and the public sphere. Whereas religion has played a major role in the development of world politics as well as the socio-economic life, its significance has been ignored in certain jurisdictions.
On the same note, literature has also portrayed various forms of biases especially towards reporting the paramount role that religion play in the public sphere. As a matter of fact, several scholars have held the assumption that the major carriers of tradition emanate from religion. This essay argues that the 21st century religion has been recognized in the public sphere as a powerful tool in governance.
Recently, religion has sought to be duly recognized especially in the governance of nations and states. The institutions, practices, values, identities, and religious ideas are some of the elements of religion that have been integrated in the governance process since the beginning of the new millennium.
Martin Luther King (Jnr) was a religious leader who fought against racial segregation. As a civil rights movement leader, he believed that religion was the best solution for solving the labor and racial challenges that were facing his people at that time. That is why he employed non-violent strategies in resolving the conflicts (Hackett 673).
The place of religion in the contemporary world politics cannot be ignored at all. For instance, we ought to appreciate the fact that globalization is rapidly expanding the religious scope and presence in various jurisdictions. Religious ideologies are transforming at a very fast rate regardless of the conservative tendencies that have existed for a long time (Zinke 177). In addition, globalization has also played the role of democratizing the ideals of religion in the public sphere.
Although democracy has been associated with global politics and not religion, it is interesting to mention that even the religious practices have been democratized in the new age of revolution. The public no longer perceives religion as a completely sacred entity that cannot be explored.
Moreover, the emergence of modern media has also precipitated the growth factor of religion within the public domain. Religious messages are no longer being dispatched via places of worship per se. The new media has been instrumental in reaching out to the world with messages of fundamental belief systems as depicted within religious cycles.
From the above religious undertones, religious resurgence is no longer a hidden secret bearing in mind that religion is currently being used in indirect governance practices such as peace building exercises and diplomacy. Moreover, both the public policy and political will has been informed by democracies that are either long standing or currently emerging. Nonetheless, religious resurgence has come along with its own share of challenges in spite of the perceived benefits.
For example, the well established and even the emerging states are no longer safe havens in certain jurisdictions. The cultural and religious differences evident in some certain nation-states have been the source of major dissatisfaction especially in the governance of public affairs. Successful governance can only be achieved when a clear harmony is created between the ideals of the nation-states and religious practices.
Some of the worst turbulences in this new century have emanated from nations that have failed to carefully integrate religion in matters related to governance. Religious groups that are not conventional as well as the religious minorities have been a major source of challenge to governments across the globe (Ralph 183). The role played buy religion in the public domain is perhaps the most fundamental aspect in the new century.
Mahatma Gandhi once said that “I have no other wish in this world but to find light and joy and peace through Hinduism” (Chelini-Pont 612). Hence, the public expects religion to be a source of comfort in life.
As already pointed out, religious literature on public sphere had been missing for a long time. It was not until some two decades ago when scholars began to explore this subject area. Since there was no literature on this area of discussion, the vital roles played by religion in the management of public affairs was largely ignored (McCrudden 31).
Some scholars have vehemently argued that both the international and domestic affairs demand the input of religion if the management of public affairs is to be undertaken in the right manner. Although literature on the role of religion has been missing, it is equally important to note that religion has been fundamental in the indirect running of governance affairs on a daily basis. The international scene has hugely benefitted due to the contribution of religion.
Modernity and religion is also another area of concern whenever discussing the functions of religion in public domain. There are myriads of religious groups that have resurfaced from the religious cocoons and opted to be part and parcel of institutions that are proactively involved in the running of international and domestic affairs. Some of the religious groups have even attempted to employ the use of force in order to obtain recognition in the public sphere.
This implies that religion is no longer a conservative entity. The radical transformation in the religious cycles has made it possible for religion to be recognized even in the academic cycles. For instance, academic programs based on religious courses have been given priority in both lower and hi9gher institutions of learning with the broad aim of utilizing the knowledge derived from these programs in the management of public affairs.
The modern world has been fashioned into a network society as opposed to the late modernity era of the 20th century when religion was considered as a preserve of a few.
Laissez-faire liberalism was the main approach used by Thomas Jefferson in his religious leadership ideals. He held a strong faith that individual freedom was paramount in the pursuit of political governance. His understanding of tyranny was closely related to religion in the sense that capitalist economies were mere forms of dictatorial systems.
The latter has been restructured in the modern age through massive revolution courtesy of the information technology instruments. A new society that is capable of utilizing complex information has also been generated. As a result, the local and global parameters have experienced disjunction. Moreover, several social groups and individuals have also faced this type of disjunction due to the sharp emerging changes in the modern society.
One of the most outstanding examples that can be used to elaborate the interaction between religious ideologies and public sphere is the September 11 attacks in the United States. This was a case whereby ideology was replaced by religion. As it is understood now, acts of terror are closely intertwined with religious beliefs. Even if the world has been compelled to perceive terrorism in this perspective, the fundamental truth still remains (Hackett 674).
Terrorism has been viewed by major scholars as an emerging ideological trend that seeks to destabilize world peace. Ever since the terror attacks in September 2001, a lot of literature that links Islam with terrorism has been produced.
Scholars seem to have now concentrated their efforts in enlightening the public on the terror discourse. It is important to underscore the fact the Islamic scholars on the other hand have put up a spirited fight to defend their religion from any claims of terror-related activities. These are clear indications that religion has taken a center stage in the terror debate and as such, it has received academic recognition through literature (Kobayashi 689).
The influence of religion in national politics has also been witnessed various debates involving homosexuality, abortion and praying in schools. The ability of faith-based religious organizations to convince voters to elect certain leaders has also been a major role played by religion on public affairs (Dovlo 630).
However, there are quite a number of liberal secularists who oppose this point of view. They argue that religion and politics have no interaction at all. Nonetheless, it is pertinent to mention that even secularism ought to be refurbished so that it can be in tandem with the changing trends in global affairs. Sincerely speaking, it could be justified to argue that way in the last century. The new millennium has brought myriads of transformations in the manner in which public affairs are managed (Chelini-Pont 613).
Summing up, it is imperative to underscore that the public sphere has recently benefitted a lot from the contribution of religion in the management of both local and international affairs. Religion is no longer confined within places of worship. The ideals of religion and pursuits of various faith groups are currently being witnessed on the surface contrary to the reality some 2 to 3 decades ago.
Works Cited
Chelini-Pont, Blandine. “Religion in the Public Sphere: Challenges and Opportunities.” Brigham Young University Law Review 20.3 (2005): 611-627. Print.
Dovlo, Elom. “Religion in the Public Sphere: Challenges and Opportunities in Ghanaian Lawmaking, 1989-2004.” Brigham Young University Law Review 20.3 (2005): 629-658. Print.
Hackett, Rosalind I. J. “Rethinking the Role of Religion in Changing Public Spheres: Some Comparative Perspectives.” Brigham Young University Law Review 2005.3 (2005): 659-682. Print.
Kobayashi, Hiroaki. “Religion in the Public Sphere: Challenges and Opportunities in Japan.” Brigham Young University Law Review 2005.3 (2005): 683-710. Print.
McCrudden, Christopher. “Religion, Human Rights, Equality and the Public Sphere.” Ecclesiastical Law Journal 13.1 (2011): 26-38. Print.
Ralph, Clark Chandler. “Religion in the Pubic Square.” Public administration review 59.2 (1999): 179-186. Print.
Zinke, Robert. “The Role of Religion in Public Life.” Public administration review 59.2 (1999): 170-178. Print.