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Religious Diversity and Harmony in South Asia: A Sociological Perspective

Thesis · May 2024

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Nasim Sazzad Prottoy

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Introduction:

South Asia refers to the region in the southern part of the Asian continent, which includes countries like
Afghanistan, India, Pakistan, Bangladesh, Sri Lanka, Nepal, Bhutan and the Maldives. And Religious
diversity refers to the coexistence of multiple religions within a particular region or society.
South Asia is known for its rich religious diversity, with a wide range of religions being practiced in the
region. The major religions in South Asia include Hinduism, Islam, Buddhism, Sikhism, Jainism, and
Christianity among others. Each of these religions has its own unique beliefs, practices, rituals, and
traditions which contribute to the overall religious diversity in the region. The religious diversity in South
Asia has been shaped by historical, colonial, cultural and social factors such as migration, conquests,
trade and interactions between different religious communities. This diversity has had a significant impact
on the social, political and cultural fabric of the region which ultimately influences various aspects of life
such as art, architecture, literature, music and cuisine. Talal Asad's analysis in "Anthropology and the
Colonial Encounter" illuminates how colonial encounters fundamentally reshaped religious identities and
practices. The religious diversity in South Asia has also led to the development of syncretic traditions
where different religious beliefs and practices have merged or influenced each other creating unique
religious and cultural expressions.
However, religious diversity in South Asia has also been a source of tension and conflict at times, with
instances of religious intolerance, discrimination and violence.

Keywords: South Asia, Religion, Religious Pluralism, Conflicts, Religious Tolerance.

Peter van der Veer's work, "Religion in South Asia," serves as an important resource offering invaluable
insights into the historical context of religion within the South Asian region. He navigates through the
diverse tapestry of religious traditions and explores the historical evolution of various faiths, their
interactions and their impact on the socio-cultural fabric of South Asia. Van der Veer delves into the rich
history of religious practices, rituals and beliefs by tracing the roots of Hinduism, Buddhism, Islam,
Sikhism, Christianity and other indigenous faiths that are seen in south asian region. By examining the
historical dynamics among these religions he unveils how they coexisted, interacted and influenced each
other over centuries and shaped the region's cultural diversity. Van der Veer also delves into the nuanced
understanding of how religious practices intersect with politics, society and identity formation in South
Asia. Van der Veer's exploration of religious syncretism, rituals and the role of religion in shaping
societal norms offers valuable insights into the complexities of religious diversity within the region.
Also Talal Asad's "Anthropology and the Colonial Encounter" offers a critical perspective on the ways in
which colonialism has impacted religious identities, particularly within the context of South Asia.

Hinduism
Although Hindu communities can be found throughout the world notably in UK, Malaysia, Canada, and
the USA but the vast majority live in South Asia where Hinduism is the leading religion. Hindus are
almost 80% of the population in both India and Nepal and they are a significant minority in Sri Lanka
(18%) and Bhutan (22%). Relatively small Hindu communities can also be found in Pakistan and
Bangladesh.
The origins of Hinduism date back almost 4,000 years and can be found in holy texts called Vedas, a
collection of priestly chants. Over the years, other sacred texts were added to the Hindu tradition mostly
during the second century BCE through the fourth century CE. Hinduism is a polytheistic religion
meaning that it features multiple gods. Three of the most prominent are Brahma, the god of creation,
Vishnu, the god of preservation and Shiva, the god of destruction. But there are many more gods, from
dozens to millions depending on which Hindu tradition one follows. Many Hindus also believe that the
gods are a manifestation a single ultimate divinity means that Hinduism can also be considered
monotheistic.
Hinduism is a tremendously diverse, individualized and fluid religion and varies greatly from region to
region, from village to village and from person to person. The term “Hinduism” itself did not emerge until
the 1800s. It was coined by British religious scholars to describe the wide range of belief systems of
India. Because of its diversity any brief summary of Hindu theology is difficult. Still, most Hindu belief
systems tend to have a few things in common. They encourage people to recognize the moral
consequences of their actions (karma) to fulfill their duty to society (dharma) and to liberate themselves
from selfish thoughts and actions. Another key concept of Hinduism is reincarnation, a cycle in which one
is born and reborn into various states determined by their karma.
Hinduism also includes the caste system – the division of society into four groups based on occupation
and social standing. The brahmins (priests) are the most socially prominent caste followed by kshatriyas
(warriors and rulers), vaishyas (landowners, merchants, and artisans) and sudras (laborers). One occupies
the caste they are born into, and Hindus are expected to marry only within their caste. Another group, the
dalits are outcasts who occupy the lowest status in society and who have no caste status. Asad emphasizes
how colonial rule privileged certain religious groups while marginalizing others. The British Raj played a
role in fostering divisions and favoritism among religious communities, impacting social relations and
identities in the region.
But the current modern, urban economy has undermined some of the occupational associations of the
caste system and it is no longer entirely determinant of one’s wealth or status. Some brahmins are poor
and marginalized and some dalits have risen to great economic and social prominence. The caste system
has no legal status in India. In fact, it is illegal to discriminate against someone based on caste.
That said, the caste system still plays a tremendous role in Indian society. A person’s daily life – where
they live, who their friends are what they do for a living and who they marry – is still deeply influenced
by caste.

Islam
Islam is South Asia’s second-largest religion. Muslims make up 97% of Pakistan’s population, 14% of
India’s and 88% of Bangladesh’s making these three countries the largest Muslim countries on earth,
behind only Indonesia. Interestingly being despite a minority religion, there are more Muslims in India
than in Egypt and Iran combined.
Islam arrived in South Asia in the 7th century CE. Islam got a boost during the reign of the Moghul
Empire when Islam held imperial status. Muslim communities were established throughout the
subcontinent and were in the Indus Valley and the Ganges delta. These two areas become Pakistan (and
eventually Bangladesh) after the partition of British India in 1947.
Shortly after partition, about seven million Hindus and Sikhs fled their ancestral homelands for the newly
established state of India and about the same number of Muslims fled India for Pakistan. This mass
migration led to countless acts of violence and up to a million people were killed in unrests and riots on
that contemporary time.
Of course, millions of Muslims remained in India. Many outside observers predicted an endless cycle of
violence in India between Hindus and Muslims but that has not generally been the case. Unfortunately,
there have been outbreaks of religious violence. In 1992, Hindu nationalists stormed the Babri Mosque in
northern India which was believed to have been built upon the ruins of a Hindu temple. The mosque was
destroyed setting off riots throughout the county that killed more than 2,000 people. Over the last few
years, the relationship between India’s Hindu and Muslim has darkened considerably. In 2014, the
Bharatiya Janata Party (BJP) a Hindu nationalist party was elected to lead India’s government. The BJP
sees Hinduism as fundamental to Indian identity – a concept known as “Hindutva”. Many BJP members
have been highly antagonistic toward religious minorities particularly Muslims. Some of the BJP’s
extreme members have even called for the eradication of Islam in India and many have been killed in
anti-Muslim riots in recent years.

Buddhism
Though Buddhism originated in India but only a few fraction of the country’s population practices the
religion today. Buddhism is similarly rare in Pakistan and Bangladesh but Buddhists make up 9% of the
population of Nepal. Buddhism is the leading faith and the official state religion in both Sri Lanka and
Bhutan. 70% of Sri Lankans practice Buddhism including the vast majority of the country’s leading
ethnic group, the Sinhalese. 75% of Bhutan’s population practices Buddhism which also diffused into the
neighboring country Tibet in the 7th century CE. Bhutan is globally famous for its Buddhist temples,
convents and monasteries.

Christianity
Christianity is India’s third-largest religion with over 2% of the country’s population. But as the case with
Islam, India’s huge population makes it one of the largest Christian countries in the world like there are
more Christians in India than in Spain. India also has one of the oldest Christian communities in the
world. India’s largest Christian population is in the southern state of Kerala. The religion was given a
boost in the last two centuries by British colonization and as a result of the efforts of European and
American missionaries. Talal Asad critiques the colonial imposition of Western categories and definitions
onto indigenous religions. He highlights how colonial powers constructed and categorized religions in
ways that served their own interests and power dynamics. This imposition led to a simplification and
distortion of indigenous religious practices in South Asia, altering how these traditions were perceived
and represented. Christianity also spread from India to Sri Lanka where it accounts for almost about 7%
of the population. There are also small Christian communities in Pakistan and Nepal.
Sikhism
Sikhs account for almost 1.5% of south asia’s population. Sikhism mainly originated in Punjab. It is
rooted in both Muslim and Hindu traditions. Like Islam, Sikhism is monotheistic and it features some of
the standards and practices found in the Quran. But Sikhism is more than a simple blend of Muslim and
Hindu traits – the religion has developed its own unique beliefs and practices over the last six centuries.
As the British were colonizing South Asia, one of their greatest obstacles was Punjab’s Sikh Empire.

Jainism
The exact percentage of the Jain population in South Asia is not available. However, it is estimated that
Jains make up around 0.4% of the total population in India which is the largest Jain community in the
world. The Indian government recognizes the Jain faith as one of the country’s official minority religions.
Jains are the believers whose principle tenet is to do no harm or injury to any living creature.

Interactions of Different Religions in South Asia:

Historically South Asia has seen religious coexistence where different faiths influenced each other's
cultural practices and traditions. The Mughal architecture in India, such as the Taj Mahal showcases a
fusion of Islamic, Persian and Hindu architectural styles. Also shared cultural elements like music and
literature such as the Sufi poetry in Islam have spread across religious boundaries influencing diverse
communities in south asia. In South Asia, religious groups have often influenced each other, resulting in
the adoption of certain beliefs and practices. For examples, the Sikh faith founded in the 15th century in
the Punjab region which incorporates elements from both Hinduism and Islam. Sikhism emphasizes
monotheism like Islam but also believe the concepts of karma and rebirth from Hinduism. However, the
region has also witnessed tension and conflict among religious groups. The Partition of India in 1947 led
to massive communal violence between Hindus, Muslims and Sikhs, resulting in significant loss of life.

Despite conflicts, efforts for interfaith dialogue and cooperation is ongoing. Organizations like the
Interfaith Harmony Network in Pakistan promote mutual understanding and cooperation among diverse
religious groups, fostering a culture of peace and tolerance. Also legal safeguards in India such as
constitutional provisions protecting the rights of religious minorities aim to ensure equality and protect
religious freedoms.

Factors Affecting Religious Harmony:

In South Asia, various regions showa religious diversity and instances of both harmony and tensions
among communities. Altas's insights underscore how social conditioning and external pressures impact
people's mindset, either fostering open-mindedness and tolerance or encouraging a closed, biased
perspective regarding religious differences.
Having said so, let's delve into the role of politics, governance, education and cultural factors in the
context of South Asia, showing how they either promote or hinder religious harmony.

India's constitution ensure secularism aiming for equal treatment of all religions. Leaders advocating for
religious pluralism such as Jawaharlal Nehru have emphasized unity among diverse religious
communities. Policies promoting inclusive governance and representation seen in Sri Lanka's political
initiatives following the end of the civil war tries to bridge divisions between Sinhalese Buddhists and
Tamil Hindus. One of the challenges faced by religiously diverse societies in South Asia is religious
fundamentalism. Also Instances of politicians using religion to polarize voters along religious lines such
as communal tensions during election campaigns have led to discord among religious communities in
india. In Pakistan the persecution of religious minorities such as Ahmadiyya Muslims and discriminatory
laws impacting non-Muslims.

Events like the Kandy Esala Perahera in Srilanka where Buddhist, Hindu and other religious processions
come together and showcase cultural harmony. Also Sufism's inclusive nature promotes unity among
diverse religious followers. Furthermore, Instances like caste-based discrimination often create divisions
within religious communities in south asia. Cultural tensions between Bengali and non-Bengali , Muslims
attack on Hindu communities is also seen in Bangladesh from time to time.

These challenges have significant social, political and economic implications for religious harmony and
equality in the region of south asia.

Conclusion:

In South Asia, many different religions exist together like Hinduism, Islam, Buddhism, Christianity,
Sikhism and Jainism. This variety of beliefs has shaped the region's culture and traditions for a long time.
But while this diversity is beautiful, sometimes it causes problems. People from different religions not
always get along leading to conflicts and fights. For example, when countries like India and Pakistan
split, it caused a lot of violence between Hindus, Muslims and Sikhs.

However, despite these issues, there are moments when different religions peacefully interact and learn
from each other. They share music, stories, and even beliefs, creating a blend of cultures. To make things
better, leaders and communities are trying to encourage understanding and respect among different
religions. There are some laws to protect everyone's right to practice their own faith. But sometimes,
politicians use religion to divide people, causing more problems. In the end, South Asia's mix of religions
is both wonderful and challenging.

In conclusion, the violent conflicts between Hindus and Muslims, between high castes and dalits, between
Shi'as and Sunnis, between Buddhists and Hindus are not regional, but global. By working together and
respecting each other's beliefs people can create a more peaceful and united society that celebrates
diversity.
 References:

 ASAD, TALAL. “The Idea of an Anthropology of Islam.” Qui Parle 17, no. 2 (2009): 1–30.
http://www.jstor.org/stable/20685738.

 ASAD, TALAL. " Asad, Talal, ed. Anthropology & the colonial encounter. Vol. 6. London: Ithaca
Press, 1973.

 Veer, Peter van der. “Religion in South Asia.” Annual Review of Anthropology 31 (2002): 173–87.
http://www.jstor.org/stable/4132876.

 Alatas, Syed Hussein. "The captive mind and creative development." Indigeneity and universality
in social science: A South Asian response 2004 (2004): 83-98.

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