What is Religious Revivalism?

Religious revivalism refers to mass movements characterized by intense religious upheaval. These periodic revivals aim to rejuvenate commitment and attachment to religious groups, and are a common feature across various religious traditions.

Revivalism in the 18th century Western society notably occurred among Methodists. In India, the Arya Samaj represents a significant revivalist movement, primarily driven by the shuddhi movement, which aimed at re-converting Hindus who had adopted other religions. This had a profound impact, particularly on lower-caste Hindus seeking improved social status. Additionally, the movement promoted women’s equality, especially in education.

Revivalism essentially means the resurgence of religion in various forms, such as institutional attendance (like church services), the growth of religious institutions and phenomena like sects, cults, and denominations, and the pursuit of spiritual peace through personal religious practices. It also includes the rise of fundamental ideas or fundamentalism.

As traditional religions lose their stronghold, religion is not vanishing but rather channeling into new directions. However, scholars’ opinions differ. Advocates of secularization argue that these movements, despite significantly impacting individual followers, remain peripheral to society.

New religious movements are often fragmented and lack organization, with high turnover rates as individuals join for a period and then move on. Compared to serious religious commitments, participation in new religious movements can seem like a lifestyle choice or hobby.

In the contemporary context, the rise of religious consciousness and the growth of religious revivalism pose major challenges to the pluralistic, secular, and egalitarian nature of civil society.

What are the Various Causes of Religious Revivalism?

New insecurities and feelings of alienation stemming from migration and urbanization in a globalized world are driving more people to turn to religion as a means of establishing their identities and validating their experiences. One significant transition is the unprecedented migration of communities and the growing perception of socio-cultural and economic inequalities worldwide. This has led to a sense of alienation emerging from multiple levels of ‘dislocations’ of the self, community, and identity.

The increased visibility of institutional religion may also be attributed to the growing influence of the ‘image’ industry rather than genuine conversion or transformation of people’s faith. Religion has many manifestations, and it is important not to confuse institutionalized religion with other aspects of religion, such as personal experience, belief, and theology.

The revival of institutionalized religion is partly due to the high visibility it has gained through the media explosion over the past decade. Institutionalized religions, with their substantial resources (money, networks, people, structures, etc.), can utilize new media, particularly television, to gain more visibility.

Additionally, new insecurities arise from social, economic, and political transitions, leading to feelings of alienation. There is evidence that individuals from migrant communities tend to be more religious. The reasons for this are partly sociological and cultural. For example, just as I would be pleased to meet an Indian or South Asian in Oslo, a Sudanese person would feel similarly about meeting fellow Sudanese. Religious venues often serve as nodal points for such identity networks. Tamil people living abroad may connect at a temple, while Bangladeshis may meet at a Bengali mosque, reflecting the relative marginalization of migrant communities in terms of space and cultural comfort zones.

How It Imposes Socio-Economic Insecurities

Economic and social insecurities often arise from concerns about job loss or the challenges of being alone in a multicultural environment. These factors contribute to the search for a sense of belonging and identity, which becomes more pronounced when one feels marginalized.

A new sense of alienation is emerging due to increased individualism, leading to feelings of loneliness and insecurity. This phenomenon has age-related dimensions, such as heightened anxiety about job prospects among the young and fears of job loss or illness in middle age.

Political insecurities also arise from intensified identities (majority and minority), which create a sense of vulnerability. For example, when young Australians struggle to find jobs, they may perceive Indians as taking their opportunities, prompting Indians to mobilize based on their shared identity.

What Has It Led To?

This feeling of insecurity is linked to new consumerism and the globalization of the economy. Expectations about oneself as a consumer seeking certain comforts, coupled with the insecurity from the ‘hire and fire’ culture of globalization, have created new insecurities. Consequently, many young people and those in middle age often seek solace in various new spiritual markets, ranging from Deepak Chopra’s teachings to tele-marketed pop-gurus of different kinds.