Asia through Religion
Religion in influence in the on the Asian society’s psyche and the attitudes towards life, for example, the Hinduism in India believes in life after death and in the Karma theory which means your destiny in the next life is a product of your action in the current life (Chong, 2010). As the result, the true followers of this religion are unaggressive in there approach to life since they believes that whatever that is happening currently has already been pre-ordained due to their deeds in the past life. Mainly the vast rural and the backward masses in the country are true faithful and life superstitious about life.
Influence of Religion in Asia
Another religion in central Asia is the Islam. Though it is the recent religion but has deeply influenced and widely spread within a short period of time. The Islam professes rigid and highly structured way of living; it constitutes some principles and tenants of life that has to be followed by its followers. It forbids the use of artificial population control hence the population in Islamic dominated areas are higher than other non-Islamic areas (Tully, 2003). The ladies in this religion play a highly conservative and puritanical duty. As an effect, women do not look for hobs to do and to aspire for economic and political positions by themselves, they depend more on men.
The third major influence comes from Buddhism which is a religion of peace and no violence. A lot of Asian societies like China Japan and Korea found these religion teachings as they are very appealing and firstly adopted to the fundamental rules of this religion. During the traditional times social-political fabrics of Asian society has been thoroughly subdivided into the lines of religion (Yang, 2003). The Islam and Hinduism attain political ends and led to many wars and destructions. Though Hinduism is in nature tolerant religion, in the recent past the fanatical wings have been on spread, as the result many clashes have been witnessed between the two societies in India Pakistan among other countries where there is the existence of the two religions.
Politics in Asian states, individuals elect political leaders basing on the lines of religion. The minds of Asians are much deep-seated in faith and believe in God, hence pervading every life in the society.
Development of grass-roots social movements
This has occurred in various forms corresponding to the identity issues whether they take the form of human rights, cultural movement or religion just to mention but a few. Bustamam-Ahamed looks at the development of Islamic revivalism and radicalism movements in Malaysia. This assessment highlights the roots and reply of the movements to the current occurrence in the Malaysian arena of domestic politics and the international connections.
The development of Islamic revivalism in Malaysia lead to the establishment of greater faith-based institutions of education and better provisions for those who proclaim the Islamic faith. On the other hand, this kind of development was not able to stop the development of Islamic radicalism in the country of Malaysia but to a certain extent the indigenous development through the Islamic revivalism ensuring that there is less reliance on the fact of educating Islamic leaders in the Middle East where many of them become the radicalized and as the result brought these ideas to Malaysia when they were coming back to their countries. Bustamam-Ahamed provides the difference between the two forms of the teaching of Islamic as the ways of bettering the understanding of these two divergent fields. Creating identity in its various forms has been undoubtedly encouraged on but not having limitations to the impact of regionalization and globalization (Hall, 2006). What comes out as the result is a mixture of both local and global ideas being taken into consideration in the process of developing identity regionally.
The Role of Confucian Values
One of the major commonality between Chinese and Koreans is the Confucian strong influencing value. Some of the views under Confucian are the respect to the authority, social hierarchy and the conservative family values. One example is the subordinate place of the wife to the husband (Bizymoms, 2010). This appears to be part of the Confucian hierarchy of the family and also stated in the Bible. The church assists in the teaching and reinforcing these values that are social when the larger mainstream society does not.
In the dissertation by Fenggang on religious conversion and the identity construction, in the church of Chinese, he says that the new Chinese immigrants generally have a trust in the system of education and the system of economy, but on the other hand, they do not have faith in the media and the industry of entertainment for the reason of promoting liberal moral values and the lifestyle that is unconditional (Molla & Choudhury, 2010).
So the Chinese Christian had to choose the evangelical Christianity on the basis that its system of value fits well with the desires they have for order and success. This attitude is carried on from the first generation to the next generation as their descendants look forward to the fulfillment of the parent’s expectations. According to some studies carried out by the study of Hull (2006), the Chinese American college students follow the conservative side as most of them have never had premarital sex and held conservative opinions on abortion, the rights of gay and divorce.
The Effect of Religion on Politics in the Region
Religion and Politics in Southern Asia
According to the discussion of the proceeding of the international conference, held at the Institute of southern Asian studies, it was clear that presentation fell in two broad categories, which were the politics of Islam and the rest. This is not surprising at all given the fact of political and history of culture in the region on top of the deep scholarship on Islam in area of contemporary history, sociology, anthropology and political science (Cook, 2007). The decision of the editorial was to hive off the Islam and politics papers to an edited volume that was to be published by ISEAS with more interest and net worth on non-Islam to be published in this special focus issue.
Though the special issue had diverse papers like Protestantism and Catholicism, the three general points that can be singled out include the increasing public role that religion is assuming in politics and civil life. The traditional boundary between public and private spheres is in clear terms permeable with, on one side, the private plays out in public and on the other side, with the public becoming conduit on behalf of the private.
The other issue brought out is the way religion doesn’t eschew the politics of the nations but at most times posit itself as a very active agent in the building of the nation. The perceived contributions of religion to the nation are not only championed by marginal actors of non-state who look forward to use religion for their own interests but also by the state on its own; this is evidenced when it encounters a legitimate crisis (Morgan, 1964). It is no longer a choice of realm for the fulfillment spiritually or the formation of the identity, religion work hard to affect and shape notions of the nations and the national cultures. This is done either the interpretation of the myths of folk, the representation of the heroes, or by the affirmation of the structures of the state and the institutions.
The other point that can be pointed out in the special focus issue is how religion is not necessarily seen as the tranquil surrender from the from the capricious force of capitalism and modernity, but a precise approach in which to frame such forces can be framed, harassing them with certain ideologies or spiritual, interpretations (Hiro, 2009). Thus it is no longer important for the examination of notions of modernity, globalization, capitalism, or the religion with conceptual frameworks that are rigid, but in place, look for the numerous points where they intersect invariably.
Religion and Democracy
The increase in militancy and extremism in the recent years has lead to the examination of politics and religion in Bangladesh. The democratic systems in place currently can’t sustain the rising influence of religion-based parties in the system of governance. “The violence perpetrated by some religion-based parties and their various front organizations including student wing are not only making governance difficult”. These parties are in addition of difficulty in governance they enable the government to politically use Islam and try to adopt measures that curb the human rights of the citizens by the formation of parliamentary forces with a very wide array of powers. This condition has grave consequences for the sustainability of the systems that are democratic in terms of the rights of political oppositions, the human rights circumstances, the political instability and both internal and external security.
The violation of human rights
There has been a deterioration of the conditions of human rights in Asia a case study in Bangladesh. This closely has a relationship with the rise of Muslim militancy. The rise in the strength of the extremists’ organization as dramatically expressed when may bombs were simultaneously exploded in many places throughout Bangladesh. Though the government has been pressurized top take measures for the responsible Islamic groups like theJa’amatul Mujahideen Bangladesh and many others, the Muslim militancy problem has by no means been resolved.
The Notion of Hindu
Anybody claiming that religion is needed in the politics of India year in the recent past Hindus in Gujarat took revenge that was bloody for the Muslim attack on a train, then that person is wrong. But the controversy around when one travels around Hinduism is that many individuals feel that religion should have a passion in the government (Reid, 2003). For example in the “ashram” or retreat in Ahmedabad, the place where Gandhi spent most of the campaign against British, the director of spirituality believes that religion should have a say in politics. The problem they gain encounter is to chose on which religion should have that kind of say.
It is argued that secularism cannot be able to take on Militant Hinduism; this is on the basis that the value that most Indians put in religion cannot be ignored. Many concur that the secularism of some congresses need to be redefined to make sure that it takes into account the deep religious ethos of most Indians. This was to give room for the Hindus to take pride in the religion they do have.
With this in mind then, it is possible to say that India experiencing a tide that is rising of Hindu communalism, but it has accommodated Christianity and Islam from the time of their birth and they too need space. Most politicians believe that this will come to reality at the time India’s age-old tradition of religious tolerance remains at the core of its national ideology. So India continues being a secular state.