Religious Developments in Asia Showing

Religious Developments in Asia Showing Social and Political Developments

Recent religious developments across Asia continue to influence political and economic developments within the entire region. The magnitude of religious beliefs and participation has greatly influenced political and economic institutions. This study will focus on the two directions of information and religious beliefs in Asia. While religious activities determine the overall economic growth, the nature of the developments varies according to the dimension of development. Religious beliefs and church attendance have a positive link to education while having a negative relationship to urbanization. Church attendance drops with low fertility and higher life attendance. This study is a result of investigations into the impacts of government regulations on religious institutions, religious pluralism, communism, and the official state of religions in Asia. However, it appears that economic development has a positive response towards the magnitude of some religious practices and beliefs but negatively responds to church attendance. Therefore, economic and political development depends on the magnitude of believing in the religious beliefs and not belonging to a religion (Nathan and Mohammad, 2008).

Religion and the sociopolitical developments

Devasahayam's (2009) in his study showed that religion is a vital negative or positive force on economic and political development. In his opinion, the stimulus to political and economic growth will only be positive if religion becomes favorable on the containment of material wealth together with rewards accruing from an after-life. Devasahayam established this integral element favorable especially in the rise of Protestantism in various parts of West Europe during the process of reformation. People view a life of positive works portrayed through material success as the only means through which a person can acquire epistemological surety of receiving the Grace of God. Nevertheless, Devasahayam also predicts that the relationship between economic and religion activities would be weakened after capitalistic processes of production and labor are firmly initiated. He claims that the ethic protestant would become ingrained in general ethical codes and socio-legal entities. Therefore, development would be independent of forms of religious beliefs and practices. Devasahayam does not predict a close relationship between economic outcomes and religious practices and affiliations (Nathan and Mohammad, 2008).

According to Esposito, John, and Bakar (2010), religious power viewed as one of the social drivers in Asia from where the country draws support. This suggests the possible condition of religious development and the developments directly or indirectly foster economic and social developments. In their discussion about social developments in Asia, Esposito, John, and Bakar (2010), notes how religion has survived and evolved despite individuals facing takeover of material possessions and modernization replacing traditional religion, beliefs, and values. These writers add that religion is a social entity carried along during the Asian economic growth. On the other hand, religion has developed side by side the country's economy to be practiced and observed.

Nathan and Mohammad (2008) write how Confucianism and cultural beliefs and values have contributed towards the success of political and economic growth in some Asian parts. Nathan and Mohammad (2008) have written about the emerging role of all main religions in the social and political happenings across Asia. They argue that Muslim fanatics and extremists had fully submitted to the teachings of Quran and how Pope Benedict (XVI), influenced social practices and beliefs; through his fight to revive the lost Catholic flock. This was geared towards retaining the authoritarian Catholicism based on the Jewish fundamentals and their active participation in the Biblical mandate.

Kuhonta, Dan, and Tuong (2008) have looked at the prospects and religion, which can be predict ted by religious intervention in social and political affairs. They report that the leader of religious affairs in the region hailed the role and capability of Buddhism in breaking down community divisions. This has at the same time, marginalized the abilities of other major religions in Asia. According to Kuhonta, Dan, and Tuong (2008) Catholicism and Islam have contributed to the creation of the Asian harmonious society. Asia provides a superficial religious freedom for the citizens while one the other hand it is exercising a chocking pressure on religious practices and groups. Many political leaders in Asia are guilty of religious harassment through the enforcement of structured religious activities. The quilt also extends to the monitoring of religious activities affecting and curtailing the free practice of faith in Asia. The region has tightened its grip in religion. Asian leaders have been wary dissidents groups and political upheavals who might disrupt them by using religion to gain crucial mass support.

However, whether such religious actions leaning towards the militant and radical behavior can be proven as one that affects a positive impact on the political and social developments is highly debatable. This can be seen differently from an opposite perspective. Morozova (2005) shows that development in the religious sector fostered political and social growth. This was necessary in Asia because it previously curtailed the freedom of religion. This has provided the groundwork for people to fight and unite against what they perceive as an extremely troublesome political framework that exists in the country. Government officials have expressed their fears arguing that religion is a powerful and influential political tool for the opposition. This is evident when they gain an upper hand in policymaking and public governance. This is the reason behind government's efforts to cripple religion based on their assumptions about the actual power of religion.

One the other hand, the condition of religion in Asia might be perceived as inappropriate because major government officials whose power surpasses the power of religious leaders are using religion in this region and religious practices as infrastructures for corruption. Hooker (2008) shows that local authorities overseeing religious affairs and issuing the permit to practice faith abuse the power to exploit people by imposing unnecessary taxes on citizens. They even make arrests based on the opinion and view of the local leaders.

Different religions are gaining much popularity across Asia. Still, Hooker (2008) points doubt over the actual ability of religion as the driver of social and political developments. Hooker (2008) talks about the nature of religion in Asia and its actual place in the country pointing out that the needs of the state are much more important than the needs of religion. This puts things in a mild position suggesting that the shackled state of religious growth due to the emergence of different religions, must acknowledge that the Communist Party is Supreme. Religious leaders in Asia including Mahmoud Ahmadinejad are entangled in political problems. Such leaders have found tranquility in their lives and their leadership directions of the county that has remained unpopular in terms of religion throughout the West. Hooker (2008) notes how leaders such as Mahmoud Ahmadinejad have placed all their political and personal cares in the hands of God.

Authors like Nathan and Mohammad (2008) have construed religious activities across the world as an indication of upward mobility of religious institutions and the presence of political and social movements. This is not similar in terms of different influential religious leaders in Asia. For instance, the leader of Buddhism, besides being popular, he has failed to be more active in enforcing the required social reforms in Asia. This is understandably due to restrictions erected by religious institutions and practices. Even with the inexistence of active step towards reforms and change, the leader of Buddhism group is still perceived as a person capable of influencing reforms by eliciting dangerous enemies for the government.