Abstract:
Religious nationalism is a subject of critical importance in much of the world today. As the resurgence of religious nationalism in various parts of the world is a phenomenon that has captured the attention of policymakers, scholars and concerned citizens alike. Which is characterized by the fusion of religious identity with the national identity. That are placing a profound impact for the social and political dynamics often leading to conflicts, intolerance and erosion of the democratic values. So, this study will examine the relationship between religion and politics in India, by bringing together several disciplines such as anthropology, history, social theory, comparative analysis, methodological studies, to show that how the religious identity in India shaped by the pilgrimage, migration, language development and more recently, print and visual media. These studies have a central focus on the long length dispute over the Babri Mosque in Ayodhya, site of bloody disagreement between the Hindu and Muslim in December 1992. A Provoking- thought range of other examples describes the historical construction of religious identities: Cow protection societies and Sufi tombs, purdah and the political appropriation of images of the female body, Salman Rushdie and the role of the novel in nationalism. Which will offers new perspective on the importance of religious nationalism, and the sufficient understandings of the contemporary India while it is shaped with the red dot of danger by the social Media and religious celebration over its limitation and their celebration by targeting to provoke other religion? While also offering significant theoretical insights into one of the most troubling issues of this century.
Introduction:
One of the most important forces to influence international politics in recent times is religious nationalism. Now that religious beliefs have defined national identity, polarizing ideologies have sprouted where one’s patriotism frequently becomes inseparable from one’s faith. While the infusion of religion and nationalism is not something new, its newly acquired salience in today’s politics casts profound questions over social accord, civil liberties, and democratic institutions. Religious nationalism is one of the modern challenges that has deep roots in the tangled texture of 21st-century society. The Roots of Religious Nationalism
Religious nationalism is the fusion of religious identity with national identity, where a specific faith is believed to be as much a part of the culture, values, and political systems of the nation. Many nations have been built on the idea of a shared religious vision it the role of Christianity in the formation of European states or the centrality of Hinduism in ancient Indian societies. Religious nationalism, however, as it has been remixed and remoulded in the contemporary world, tends to be more exclusionary and divisive. It assigns a singular religious identity to a melting pot of people; this undermines the ideals of pluralism and secularism that traditionally underpin many democracies.
One of the most important forces to influence international politics in recent times is religious nationalism. Now that national identity has been defined by religious beliefs, polarizing ideologies have sprouted where one’s patriotism frequently becomes inseparable from one’s faith. While the infusion of religion and nationalism is not something new, its newly acquired salience in today’s politics casts profound questions over social accord, civil liberties, and democratic institutions. Religious nationalism is one of the modern challenges that has deep roots in the tangled texture of 21st-century society. The Roots of Religious Nationalism
Religious nationalism is the fusion of religious identity with national identity, where a specific faith is believed to be as much a part of the culture, values, and political systems of the nation. Many nations have been built on the idea of a shared religious vision it the role of Christianity in the formation of European states or the centrality of Hinduism in ancient Indian societies. Religious nationalism, however, as it has been remixed and remoulded in the contemporary world, tends to be more exclusionary and divisive. It assigns a singular religious identity to a melting pot of people; this undermines the ideals of pluralism and secularism that traditionally underpin many democracies.
The Overview of Indian Nationalism:
According to the result of five research papers, the cause of religious nationalism into the extreme controversial effect on society as it can be seen as a response to perceived threats to religious identity or a desire to reclaim a lost religious heritage. It often involves the assertion of religious values in public life, the promotion of a particular religious interpretation of history, and the exclusion or marginalization of those who do not share the dominant religious worldview.
One of the most significant consequences of religious nationalism is its potential to fuel social division and conflict. When religious identity is conflated with national identity, it can create a sense of “us” versus “them,” leading to discrimination, prejudice, and even violence against minority groups. This has been evident in numerous instances around the world, including the Rohingya crisis in Myanmar, the sectarian violence in Iraq, and the rise of Hindu nationalism in India.
- The Emergence of Religious Nationalism:
There are various reasons that can be produced in order to explain the return of religious nationalism in modern politics. The globalization and migration of human populations in recent times have caused cultural and religious diversity, resulting in an identity crisis among some communities. In so doing, some politicians have resorted to using religious nationalism to galvanize support for their visions of a nation allied to specific religious identity.
It is where religious nationalism leaves an indelible stamp on political discourse as it does in the cases of India, Israel, and even the United States. Certainly, the successes of Hindutva, a movement that brings together the nuances of Hinduism and nationalism, have resulted in serious bad public policies in India by constituting itself as an agenda favoring Hindus at the expense of religious minorities. Similarly, Judaism intertwines deeply into national identity in Israel and fuels conflicts with Palestinian Muslims and Christians. Christian nationalism has become a movement of influence in political bases and open public policies within America in ways that deconstruct the doctrine of separation between church and state.
- The Threatening Factor of Social Cohesion:
One of the most troublesome aspects about religious nationalism is how easily it breaks countries apart. Nations usually house diverse religious people, and religious nationalism alienates minorities and creates a scar of resentment. Political leaders that present policies with a preference to one religion over others split society into different cultural lines and cause deep cleavages that erupt into violent wars, civil wars, and in worst forms, ethnic or religious cleansing.
Religious nationalism also appears to encourage a mentality of “us versus them”: the rest, those outside the religious mainstream, become an enemy or even an alien. Such polarization could exacerbate existing social ills and transform what should ideally be peaceful coexistence among various groups into a battleground of competing ideologies.
- Erosion of democratic values:
Equality, freedom of religion, and laws established on the principles of the rule of law form the cruxes of democracies, but religious nationalism usually thrives by violating these bases. When tenets of religious faith pervade national identity, that tends to make individual faith and state authority ambiguous, the state may enact laws or policies that may target religious minorities, restrict freedom of expression, or stamp out dissenting voices on the grounds of protecting national unity under similar pretenses.
Laws allowing religious education or symbols in public spaces can become a source of grievances to religious minorities and infringe on the rights of believers of other faiths. Religious nationalism can help further authoritarianism because repression against those perceived as “unpatriotic” or defined as betrayal to the national religion may be conducted under the pretext of nationalist feeling. However, this weakens democratic precepts and grants religion equal status with politics, weakening the already fragile relationship between state and religion.
- International Dimension:
Religious nationalism is also not confined to one’s motherland and would have much to say about international relations. Where religiously nationalist governments promote policies based on religious ideology, there is bound to be tension with states that may have an alternative belief system or secular administrations. Religious nationalism can also fuel transnational movements toward the objective of spreading certain religious ideologies across borders, further destabilizing regions and contributing to the chaos of the world at large.
For example, the Israeli-Palestinian conflict is an interfaith conflict in which both claim the land based on their historical and religious reasons. Likewise, religious conflicts between India and Pakistan due to Hindu nationalism and Islamic nationalism have led to numerous wars with both nations still at each other’s throat. Such interfaith nationalism conflicts affect the states but leads to gross geopolitical instability as well.
- The Problem of Interfaith Nationalism: Ways of Solution
This calls for a multipronged approach in solving the challenges presented by religious nationalism. The need is to reaffirm secularism and protection of religious freedom for all citizens by governments. Legal frameworks must be strengthened against discrimination according to religious affiliation, and persons in positions of political authority must be held accountable if they use religion as a device to divide and manipulate the electorate.
Civil society organizations and religious leaders also have a role to play. They can forward interfaith dialogue, education, and understanding to cross the lines created by religious nationalism. Of course, the media also needs to be aware of the extent to which it contributes to the escalation or taming of religious violence. Through responsible reporting, misinformation and inflammatory rhetoric that usually fuels religious conflict are slowed down.
Conclusion
Religious nationalism poses a direct threat to both national and global security. It threatens the very values of pluralism, democracy, and human rights that form a just and peaceful society by blurging the lines between religious identity and national identity. So much stands to be lost in these efforts to confront the dangers of religious nationalism: leadership, the law, and the power to assemble unity out of diversity. Only through such efforts will societies ever be able to steer themselves out of this modern dilemma and create a future that respects religious freedom as well as national integrity.
Moreover, religious nationalism can have negative economic consequences. By fostering a climate of fear and uncertainty, it can deter investment, discourage tourism, and hinder economic development. It can also lead to the displacement of populations, disrupting social cohesion and economic stability.
In conclusion, the rise of religious nationalism is a complex and multifaceted phenomenon with far-reaching implications. While it may be rooted in a desire for identity and belonging, it often leads to negative consequences, including social division, conflict, and the erosion of democratic values. It is imperative that policymakers, civil society organizations, and individuals work together to promote tolerance, pluralism, and mutual respect, in order to mitigate the harmful effects of religious nationalism and build more inclusive and equitable societies.
Author:
Sujauddin Sk is a research scholar at Darul Huda Islamic University, West Bengal, India, currently pursuing his study in religious and materialistic subjects at Darul Huda Islamic University, West Bengal, India, in addition, he is interested in the fields of Literature, politics, and philosophy. His research areas include Islamic Studies, Hadith, and Islamic psychology.
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