Changing forms of religion and its consequences for social-group consciousness

One very significant social fact is the changing nature of religion. While Hinduism of the past was closely associated with caste and village, the new Hinduism became “free floating” (Srinivas, 1966). By transforming itself it entered politics, media, business, culture and Indian Diaspora. In this milieu, the older distinction between great, all-India tradition on the one hand, and little, local traditions on the other seems to have a lesser consequence than the distinction between multiple imagined forms of great, all-India traditions, each competing for supremacy. New saints, incarnations, and certain mythological and historical figures have acquired more significance than the symbols of older religion. Balmiki, Sahuji Maharaj, Kanshiram, Parsuram, Agrasen, Vishwakarma, Periyar, Raidas, and certain living gods with following from specific groups have emerged as new Indian gods who have potential to supplant older gods, goddesses and incarnations like Shiva, Rama, Krishna, and Durga. Religion thrives on increasing uncertainties of life, emerging alienation among all classes of people (Fromm, 2005), interests of market, media competition and dissatisfaction from modernity. Interestingly, from time to time we learn about economic offenses and heinous crimes committed by leaders of various sects but it does not affect their following which is drawn from specific groups in society, the groups often derive their power from politics.

One impact of the new form of religion is the strengthening of group identities and selective revival of traditions. Religion is no longer part of the power structure of the local community (for example supported and encouraged by zamindars) and folk culture; the sacred ecology of the past is disrupted. Thus the emerging caste-ethnic identities are freed from the customary patronage and obligations, and have become a part of a new condition characterized by growth in information technology, out-migration and new economic and political idioms (Singh, 2009). This development has two contradictory consequences: on the one hand this has weakened the hold of tradition, and on the other hand this has made people more dependent on caste-identity. While the weakening of tradition promotes individual autonomy and human agency, the increasing dependence of beliefs, knowledge and action on caste-identity has become an obstacle in this. The new concepts of body, health and human goals have linked religion to science and technology in a complex way. The old antithetical relationship between science and religion is gone. The cementing force of religion is also gone. As Singh (2009) observed in a UP village, rise in new religious tendencies are not only dividing Hindus and Muslims, but they are also creating new cleavages among Hindus and Muslims.