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New Age Yogis and the Commodification of Spirituality

written by Eden Ballard

This article was published as part of our Spring 2019 print edition, the entirety of which may be found here.

One of the most basic human instincts is to search for a sense of belonging. Often, this is found through religion; believing in a higher power or powers not only facilitates a sense of purpose in life but also helps people connect to one another. However, religion and spirituality are not as cut and dry as they used to be. The global market has had a drastic and transformative impact on belief systems for people all over the world. With religion decoupled from place, sacred things have become commodities that can be traded and adapted to accommodate various cultural demands and ultimately reflect local politics. This effect can be traced by looking at the practice of yoga, a historically spiritual practice that has been processed and transformed into a sellable good that has comfortably integrated into the global market.

A Brief History of Yoga

Today, yoga is worth up upwards of $80 billion[1] the global market as a result of classes, retreats, equipment sales, and associated products. Although its status as a commodity is fairly recent, yoga began being practiced in modern day India around 3000 BCE as a way to achieve harmony between the heart and soul on the path to divine enlightenment and provided a basis for what would stem into Buddhism and Hinduism. As the centuries have passed, yoga has traveled and evolved to fit the demands of markets around the world and now has dozens of variations. In the past, yoga emphasized mindfulness and connection through the pillars of love, kindness, and compassion. In contrast, modern yoga typically prioritizes health benefits over spiritual benefits… although some people embrace the spirituality as well. Even though this ancient practice has a relatively clear history[2], the political and spiritual components of modern yoga are strained and complex and thus, impossible to generalize.

Because of its intimate ties to religion, yoga has caused extensive discourse. The physical benefits of yoga are universally appealing to those who decide to pursue it but for some, practicing spirituality outside of their normal beliefs is unacceptable. This conflict is circumvented in several different ways including prohibiting the mindfulness and spiritual practices of yoga and focusing on it as a sport or adapting the names of the poses relative to the local cultures. These maneuvers have allowed yoga to be adapted into various markets all over the world and made into a global commodity. Pierre Bourdieu, French sociologist, anthropologist, and philosopher, called people like the ones engineering these changes “cultural specialists” and explained that they “ransack various traditions and cultures in order to produce new interpretations and uses that can be consumed.” And consumed it is. Yoga, in various forms and interpretations, is taking off around the world.

Qualifying the Spirituality of Modern Yoga Practices

In many secular places, there is an inverse relationship between the number of people practicing yoga and popularity of organized religion. People that otherwise feel disconnected from the religions they were brought up with find the filtered spirituality of western yoga to be appealing. Brigid Delaney, Senior Writer for the Guardian Australia, wrote about how “Australians are losing their religion but their craving for meaning and moral teaching appears stronger than ever.” This trend is clearly visible in North America as well where religion is on the decline[3] but the yoga industry is booming. One in five Americans[4] describe themselves as spiritual but not religious – partially due to the influence of yoga. Delaney also wrote an article[5] on her attempt at delving into the world of yoga in an effort to clear her mind and strengthen her body. She wrote, “In many respects, yoga is the perfect pastime for our age – the meditative elements give us the opportunity to find peace and stillness in a time of increasingly hectic and crowded information, the instructional bits give us moral lessons in the absence of traditional religion, while the stretchy, bendy, sweaty physical stuff is a great way of countering eight or more hours a day spent hunched over a computer.” Yoga, effectively, has helped meet the demand for connection coming from a generation of people who feel disconnected and disillusioned.

The power of modern yoga extends beyond flimsy spirituality found while stretching on plastic mats laid out on the hardwood floors of rec center classrooms. Yoga, in more secular places, tends to be a mechanism for creating community and connection, and helps people feel grounded in an incredibly turbulent world. Delaney talks about how, secretly, she wants to be one of the yoga mat toting, juice drinking, athleisure wearing yoga fanatics that “loiter in the aisles of the organic fruit and vegetable shop.” By donning leggings and slurping green drinks, these people are finding their “Neo-Tribe”[6] –  which Z. Bauman explains “helps the individual gain a sense of identity and belonging through identification with a subcultural consumer group.” Basically, buying into this consumption pattern helps people feel less lonely.

Yoga Outside of the West

Although yoga is gaining popularity globally, its spiritual components don’t flourish everywhere the way they do in the west. In places that tend to have stronger conventional religious practices yoga is contentious; the spirituality of yoga is seen as incongruent with dominant religious values. In 2013 the BBC ran an article called, “Does doing yoga make you a Hindu?[7]” The underlying question being are non-Hindu religious followers being subversive by practicing yoga? Can the founding spirituality be successfully cleaved from its physical counterpart in order to make a secular activity that poses no threat to dominant local ideology? The answer is complicated. So much so that the question of whether or not yoga is religious a “vexed question[8]” in Indian politics. Orthodox Muslims believe that sun salutations go against Islamic Law as Muslims are not supposed to bend to anyone, or anything, but Allah. Alternately, the practice of yoga in Indian schools causes concern for some because the chanting “Om” during the practice is too connected to Hindu religion. As a result, many leaders have said they are okay with yoga as long as it is disassociated with religion.

Different countries have handled this question in different ways. Iran, where Sharia law is the rule of the land, yoga classes “make no overt reference to spirituality at all.[9]” To avoid what could be called “blasphemy” the emphasis is instead placed on the physical component by calling it “the sport of yoga.” Where teachers in the west tap into consumer spirituality, teachers in Iran are accredited by the Yoga Federation[10] which promotes “Unity through sport” and simply defines yoga as “a holistic health system with Indian roots stretching back 5,000 years.” Their homepage justifies their practice of yoga as a sport with a quote from B.K.S. Iyengar[11] who says that, “there is nothing wrong in holding a competition on the qualitative presentation of the yoga asanas.” He concludes by saying that yoga “should be competition on the artistic level and not on egoistic body cult.” By placing the emphasis on exhibitive competition, they deliberately neglect the spirituality that people cling to in so many other places. Simultaneously, Iyengar is bashing the imagined community that yoga is creating in the Australia and North America and thrusting it in its least flattering light as an egoistic body cult.

Some places chose to forgo working through the complexities of yoga and spirituality in favor of banning it completely. In 2008, a religious ruling in Malaysia banned the sport in five states. However, in Kuala Lumpur, the capital, physically practicing yoga is allowed as long as chanting and meditation are not. This partial acceptance is standard in other Islamic countries such as Indonesia as well. A profitable compromise that introduces a new commodity while preserving and protecting tradition.

Savasana – Wrapping It Up

Since its creation in 3000 BCE in what is now modern India, yoga has evolved and expanded to accommodate demand in cultures around the world. The religious roots of the practice have been the direct cause of discourse around the world and helped shape yoga into a variety of practices and consumable packages that are woven into the global market. The adaptation of yoga in more secular places has accommodated quasi-spiritual consumerism in places that are experiencing a sense of disconnectedness a result in the decline of religion. Alternately, yoga has been adapted as a sport with an emphasis purely on its physical components so as not to interfere with dominant religious ideology. Although modern practices typically bear little resemblance to ancient practices, the addition of spiritual or physical yoga practices have influenced consumers around the world.

[1] Technavio. “Yoga Is on the Upswing in North America.” December 4, 2015. Accessed April 27, 2019, https://blog.technavio.com/blog/yoga-upswing-north-america.

[2] Yoga Six. “A Quick Reference Guide to the History of Yoga.” March 12, 2018. Accessed April 27, 2019,  https://yogasix.com/history-of-yoga/.

[3] Religion News Service. “Religion Declining in Importance for Many Americans, Especially for Millennials.” December 10, 2018. Accessed April 27, 2019, https://religionnews.com/2018/12/10/religion-declining-in-importance-for-many-americans-especially-for-millennials/.

[4] Tara Isabella Burton. “‘Spiritual but Not Religious’: Inside America’s Rapidly Growing Faith Group.” Vox, November 10, 2017. Accessed April 27, 2019, https://www.vox.com/identities/2017/11/10/16630178/study-spiritual-but-not-religious.

[5] Brigid Delaney. “The Yoga Industry Is Booming – but Does It Make You a Better Person?” The Guardian, September 17, 2017. Accessed April 27, 2019, https://www.theguardian.com/lifeandstyle/2017/sep/17/yoga-better-person-lifestyle-exercise.

[6] Russell Keat, Nigel Whiteley, and Nicholas Abercrombie. The Authority of the Consumer. Taylor & Francis, 1994.

[7] William Kremer. “Does Doing Yoga Make You a Hindu?” BBC, November 21, 2013. Accessed April 27, 2019, https://www.bbc.com/news/magazine-25006926.

[8] Shefali Anand. “Is Yoga Religious? In India, It’s a Vexed Question.” WSJ, June 9, 2015. Accessed April 27, 2019, https://blogs.wsj.com/indiarealtime/2015/06/09/is-yoga-religious-in-india-its-a-vexed-question/.

[9] William Kremer. “Does Doing Yoga Make You a Hindu?” BBC, November 21, 2013. Accessed April 27, 2019, https://www.bbc.com/news/magazine-25006926.

[10] “International Yoga Sports Federation – Directory,” Accessed April 27, 2019. https://www.iysf.org/directory/iran.

[11] “What Is Iyengar Yoga?,” Iyengar Yoga: National Association of the United States. Accessed April 27, 2019. https://iynaus.org/iyengar-yoga/about.

October 17, 2019 0 comment
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The Price of Pilgrimage: Is Nothing Sacred?

written by Katie Jones

This article was published as part of our Spring 2019 print edition, the entirety of which may be found here.

One of the world’s tallest buildings, The Makkah Royal Clock Tower, looms over the Kaaba and the Masjid al-Haram Mosque, Islam’s holiest site. The Clock Tower boasts a luxury Fairmont Hotel, which offers rooms with views of the Kaaba for up to $4500 a night, along with high end shopping and restaurants. However pilgrims that cannot afford the growing number of luxury hotels sleep on the street outside, illuminated by the fluorescent lights of an opulence they may never experience. The commodification and capitalization of Mecca draws a stark contrast to the rites of the Hajj that emphasize equality and humility. Such an inherent disparity between purpose and practice has sparked a global conversation not only about the meaning of the Hajj, but Saudi Arabia’s fitness to oversee it.

The Hajj is a five day ritualistic pilgrimage to Mecca required of all Muslims who are physically and financially able at least once in their lives. Mecca is within the political jurisdiction of the Kingdom of Saudi Arabia. Therefore, Riyadh dictates how the pilgrimage is run and who may attend. The Kingdom claims they distribute visas to attend the Hajj in accordance with the size of each country’s Muslim population. In reality, the allotments are not always transparent and the Saudis have been known to use visas as political pawns. Nations with whom they have favorable diplomatic ties with often receive extra bonus visas unofficially, and those with whom they do not, have issues attaining any visas at all. For example Syrians, with whom the Saudis cut diplomatic ties with in 2012, cannot obtain a Hajj visa through the government of Syrian President Bashar al-Assad – they must go through the Syrian National Coalition, a Saudi aligned opposing political party. Similarly, after the embargo placed on Qatar in 2017 the visas allotted to Qatar were halted, resulting in extreme backlash and a formal complaint to the UN. It was not until the intervention of Sheikh Abdullah Al Thani, an exiled member of the Qatari royal family, that the visas were once again granted. In both cases, the Saudi government used the visas as political leverage to undercut the authority of existing governments and give preferential treatment to their allies.

The most overt politicization of the Hajj though, has been the Saudi-Iranian cold war. Both countries use the Hajj as a battleground for promoting their competing versions of Islam, a tension which has erupted in violence on several occasions. In 1987, 402 Iranian pilgrims were killed and 600 more were injured by Saudi riot police as they protested “Death to America! Death to Israel!” during the Hajj. More recently, 464 Iranian pilgrims were killed in a tragic stampede during the Hajj. The following year, the Iranian government banned its citizens from attending the sacred rite, and since have been vocal in their dissatisfaction with Saudi management.

However the Iranians are far from the only ones to call Saudi stewardship into question. A growing number of critics have emerged due not only to the aforementioned political exploitation, but the Saudi’s growing and projected profiteering practices. The Saudi economy benefits immensely from the Hajj. The religious pilgrimage accounts for seven percent of Saudi Arabia’s GDP and 20 percent of it’s non-petrol GDP. Consequently, expanding the Hajj to accommodate more people, more businesses, and more profit has become an integral part of Mohammed Bin Salman’s economic plan for the Kingdom, Vision 2030. New hotels, shopping centers, fast trains, and airport terminals are all being constructed in anticipation of future pilgrimage, and nothing is too sacred to renovate. Even the Masjid al-Haram Mosque, which contains the Kaaba, is being expanded to accommodate as many as 1.85 million pilgrims at once in the years to come.

At first glance, these developments appear to be positive. Mecca’s growth does mean more people will have the opportunity to attend the Hajj and fulfill their religious duty. However the Saudi’s disheartening economic focus, that will entail the expansion of the tourism sector, and destruction of historic sights, negates any praise or admiration they may receive.

The Kingdom hopes to increase the revenue from pilgrimage and subsequently spread the wealth through various sectors as a part of their larger tourism expansion scheme. They have started to offer an “Umrah Plus” visa (the Umrah is a pilgrimage at a non-Hajj time of year) which provides access to not only Mecca, but other religious sites across the country. This will increase sustainable development for their population, but feels disingenuous to the purpose of pilgrimage. To exacerbate their trend of capitalizing off Mecca further, the Saudis have attempted to provide ulterior motives for pilgrimage. Mark Allaf, manager of the Mecca Hilton said the hotel was “trying to introduce the concept of combining both the performance of Umrah and Hajj, and specifically Umrah, with a business event.” Many of the devout feel these distractions sully the pilgrimage.

Mirroring this shift in the purpose of the Hajj is the shift in the physical landscape of Mecca. In the process of construction and renovation of the city, the Saudis have destroyed ancient relics as well as medieval Ottoman structures, an action which the Turkish cultural minister condemned as “cultural vandalism” and a “war on legacy”. In defense of the Saudis, it is within the theology of Wahhabi Islam to destroy these sights as to prevent idolatrous practices, however it is ultimately unjust for the Saudis to take action that will affect everyone based on their unpopular interpretation of Islam. It is also a bit too convenient that the home of Khadijah, Mohammed’s wife, was replaced with bathrooms in the expansion of the mosque and the home of Abu Bakr, Mohammed’s successor, was replaced with an extremely profitable Hilton hotel. It is apparent that the Saudis care more for development and personal economic gain than preservation and reverence of a shared cultural and religious history. Perhaps it is time for a more open conversation about the Saudi’s mandate to Mecca.

Saudi Arabia’s history of political and economic exploitation of power, not to mention their condemnable human rights record, make them unfit to manage Mecca. However that brings about the question: who is? Because the problem goes far beyond the Saudis themselves, and we in the West must take our share of responsibility. Islam’s shiny new sixth pillar, western capitalism, is the direct result of decades of U.S. interventionism and soft power throughout the Middle East. It would thereby be the height of hypocrisy for us to condemn the Saudis for following in our footsteps, for bringing profit to the American corporations filling the malls of Mecca, but that doesn’t mean Muslim countries can not. It is only natural to sympathize with the Iranian pilgrims protesting US-Saudi relations during the Hajj, because cultural imperialism is a driving force of change in Mecca. After all, the city belongs to Iranian Muslims just as much as it does to the Saudis, or the other 1.8 billion Muslims on Earth; and if they’re angry that some pilgrims are sleeping on the street, and others in the Fairmont penthouse they’re not alone. Perhaps the Saudis should give some credence to these criticisms and consider incorporating their religion into their developments, their economy and their politics, rather than the other way around.

October 14, 2019 0 comment
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The West’s Religious Freedom Test

written by Zach Emanuel

This article was published as part of our Spring 2019 print edition, the entirety of which may be found here.

On March 15th, 2019, an Australian man opened fire in two New Zealand mosques, killing 50 Muslim worshippers and injuring 50 others. In the aftermath of the attack, officials discovered a manifesto written by the shooter which stated his desire “to show the invaders that our lands will never be their lands, [and] our homelands are our own” among numerous other rationales for killing Muslim New Zealanders.[1] The attacks cut right at the heart of the West’s tradition of—and commitment to—religious freedom, which for centuries has defined society not by blood-and-soil nationalism or adherence to a specific religious doctrine, but rather by a commitment to a shared set of values and ideals, among them religious freedom.

The roots of religious freedom in the West can be traced to the Magna Carta, a treaty between King John of England and a group of powerful barons in the year 1215. In it, the King promised to protect the Catholic Church’s rights in exchange for the barons allowing him to retain the throne. Although the charter failed to achieve all of its stated objectives and was thus unsuccessful in the short term, the agreement has since helped form the basis of religious freedom in the West.[2] In 1789, when James Madison was tasked with composing the Bill of Rights, the first right Madison enumerated was, by no coincidence, that “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.” Ever since, religious tolerance has held a unique place within the American ethos, as presidents such as Abraham Lincoln, John F. Kennedy, and George Bush, among numerous others, have praised the strength that freedom of religion, separation of church and state, and a diversity of opinions and cultures provides a society.[3]

The story is similar in Europe. In 1789, the Declaration of the Rights of Man and the Citizen, drafted by Abbe Sieyes and Marquis de Lafayette during the French Revolution proclaimed religious freedom across France by subordinating the Catholic Church to the newly established French government. Over a century later, in 1920, British Prime Minister Winston Churchill was speaking glowingly of the British commitment to “defend freedom of conscience and religious equality,” and in 1950, Article 9 of the European Convention on Human Rights (ECHR), composed in the aftermath of World War II, specifically notes the “right to freedom of…religion,” including the “freedom to change…religion.” [4]

Yet for all the talk of religious freedom representing a fundamental underpinning of liberal society, the last ten years have seen the West’s political commitment to protecting such freedoms dwindle. The New Zealand mosque attack was simply the latest development in the West’s growing issue with religious diversity, manifesting most notably in a series of attacks, both verbal and physical, against both Muslim and Jewish communities. Like in the New Zealand attack, the attackers almost always tout their goal as ridding their native lands of religious “outsiders.” In Europe, as Muslim migrants flow in from the Middle East and North Africa, right-wing fascism has taken hold of conservative parties promising a return to the white, Christian majorities of old. In the U.S., Donald Trump’s presidency and his stranglehold on the American right can too be traced to many of the same fears. Although the West has spoken eloquently of its commitment to religious tolerance for hundreds of years, its faith in the ideal has never been truly scrutinized as the Christian majorities in European states and the U.S. have yet to come under threat. But in the globalized world of the 21st century, when the cross-cultural movement of people from different faiths is becoming commonplace, the West’s commitment to the doctrine of religious freedom is, for the first time, truly being put to the test, and the results so far do not bode well for liberalism.

In December of 2015, following a terrorist attack by a Muslim couple in San Bernardino, California in which fourteen people were murdered and 24 more seriously injured, then-presidential candidate Donald Trump called for a “total and complete shutdown of Muslims entering the United States.”[5] As numerous legal scholars have argued, by specifically targeting Muslim-majority countries, the policy is in violation of Madison’s Establishment Clause, which bans Congress from making a law respecting the establishment of a religion. Nevertheless, a July 2017 POLITICO poll found that a whopping 84% of GOP respondents and 56% of independent respondents approved of Trump’s ban, numbers indicative of a departure from the American adherence to the doctrine of religious freedom.[6] From that moment forward, the “Muslim ban”—along with Trump’s promised border wall—have constituted the hallmarks not just of the administration’s immigration policy, but also of Trump’s presidency as a whole. As conservative political commentator Ann Coulter wrote in her 2016 book In Trump We Trust, “there’s nothing Trump can do that won’t be forgiven. Except change his immigration policy,” or in other words, Trump could change his mind on just about any issue without losing our support, so long as he retains his promise to bar any more Muslims and Mexicans from entering the U.S.[7]

In addition to the Muslim ban, in July of 2017 right-wing rally-goers in Charlottesville, Virginia marched with tiki torches and shouted, “Jews will not replace us,” and received almost a tacit endorsement from the president who noted the “very fine people” among the marchers.[8] Just over a year later in October of 2018, Robert Bowers murdered eleven Jews in a synagogue in Pittsburgh, Pennsylvania. In the aftermath of the attack, Bowers was found to have posted online “There is no #MAGA (Make America Great Again) as long as there is a kike manifestation,” using a derogatory term for Jews.[9] Trump’s “Muslim ban,” which was upheld by the Supreme Court in June of 2018, along with the anti-Jewish rhetoric in Charlottesville and attack in Pittsburgh, demonstrate the U.S.’s faltering over its commitment to religious liberty in the face of both Muslims and Jews being incorporated more widely and permanently into the fabric of America. Trump, the face of the Republican Party, and much of his supporters no longer seem interested in the ideal either in practice, or even in theory. As the American Jewish and Muslim populations grow and individuals of those faiths begin to occupy the highest positions in American society, Trump’s presidency appears to illustrate that a vast swath of the U.S. is questioning whether or not it is religious tolerance or rather Christianity that is truly the fundamental tenet of American identity.

This very debate appears to be being held in Europe as well. Although Marine Le Pen, President of France’s right-wing National Front Party, lost France’s 2017 presidential election to Emmanuel Macron, she collected 34% of the vote and still today commands widespread support across the country.[10] Throughout the campaign Le Pen harped on anti-Muslim themes, proclaiming at a rally in Marseille:

“We are being submerged by a flood of immigrants that are sweeping all before them. There are prayers in the street, cafes that ban women…I will say when I become president that this is not the French way…If we carry on like this, the whole of France will become a gigantic no-go zone. …A multicultural society is a society that has multiple conflicts.”[11]

After an April 2017 attack on the Champs-Elysees, Le Pen demanded that, “Islamic mosques must be closed,” before promising to deport all foreign citizens on the terrorist watch list.[12] In 2017, about one-eighth of the French population was Muslim, the vast majority of whom are immigrants themselves, with the population expected to double in the next 20-30 years. Le Pen’s proposals to close mosques and to rid France of “multiculturalism” directly contradict the value of religious freedom. Moreover, even before Le Pen’s candidacy France made headlines for banning the “burkini” from its beaches. Since the French Revolution, France has boasted of a unique attachment to secularism and has prided itself on not including religion in public society, more so than in any other Western country. Nevertheless, the French government, via Le Pen and the “burkini” ban, has forced religion back into the public eye through blatant discrimination against Muslims in recent years. The support for both Le Pen and the ban amongst the French populace illustrate an additional Western nation’s waning commitment to religious tolerance in the face of a rising Muslim presence.

Le Pen’s anti-immigrant right-wing populism is not alone on the continent. In September of 2015, over 138,000 Muslim migrants entered Hungary, more than 1.5% of the country’s population.[13] In response, Hungarian Prime Minister Viktor Orban erected fencing along its borders with Croatia and Serbia, the entry points for most Syrian and Iraqi refugees migrating West, and refused asylum-seekers passage through Hungary.[14] Orban called Muslim migration “not a solution, but a problem [and] not medicine but a poison,” adding “we don’t need it and won’t swallow it.”[15] By the 2017 parliamentary election, opposition to immigration and migration was the centerpiece of the platform of Orban’s Fidesz Party, with the party “running a single issue campaign against immigrants.”[16] Yet as Bloomberg’s Leonid Bershidsky notes, “Hungary isn’t really an anti-immigrant country,” as in 2016 “23,803 foreigners moved there” and up until March of 2017, the Orban government sponsored “residency bond programs targeted largely at Asians” where for a $370,000 “investment in Hungarian government bonds, permanent residency could be obtained.”[17] Budapest is, however, “fiercely against a certain kind of immigrant”: Muslims.[18] Despite a “right to freedom of thought, conscience, and religion,” Hungary’s experience, like France and the U.S., is another example of the West’s loosening attachment to religious tolerance as a valued ideal.

And it is not just France and Hungary. Other European countries have shown similar tendencies. In Germany, where the Muslim population grew from 4.1% to 6.1% in just six years, the right-wing and anti-immigrant party Alternative for Deutschland (AfD) has gained ground electorally.[19] While the German constitution specifically guarantees “the undisturbed practice of religion” and a “freedom of faith and of conscience,” in March of 2016, the AfD’s Lower Bavarian branch called for banning mosques, minarets, and the muezzin, the individuals who recite the Islamic call to prayer.[20] In Poland, several members of the dominant right-wing Law and Justice Party have rejected plans to construct a Saudi-funded mosque in the Polish capital, Warsaw.[21] In the Netherlands, where 17% of Amsterdam’s population is Muslim, the right-wing Party for Freedom, which holds the second-largest number of seats in the Dutch parliament, recently proposed banning the Quran and shutting down all Dutch mosques, despite the Dutch constitution’s protections for all citizens “to profess freely [their] religion or belief…without prejudice…under the law.”[22] Finally, in Austria in June of 2018, Chancellor Sebastian Kurz announced plans to forcibly close seven mosques and expel 60 imams for not expressing a “’positive fundamental view towards [the] state and society.’”[23] Whether it be AfD, Law and Justice, the Party for Freedom, or Kurz, each action fundamentally contradicts a commitment to religious tolerance.

As Muslim populations continue to rise across Europe and the United States, the once strong Western commitment to religious freedom appears to be faltering. It is easy to praise the idea of religious liberty when a country does not have to implement it in practice. But as Christian majorities come under threat from demographics, a once pleasant ideal no longer appears so attractive to those who feel as though the country they know is disappearing, an understandably scary notion for those who have felt at home there for centuries.

Whether the West’s commitment to religious freedom will survive the globalization of populations is uncertain, but it is only a fraction of the threat that Western democracies face in dealing with migration and religious diversity. Anti-religious freedom policies are not the only authoritarian tendencies of right-wing parties across the U.S. and Europe. Trump, Orban, and the Law and Justice Party in Poland have attacked Islam repeatedly, but they have also derided the courts, rule of law, and other institutions essential to liberal democracy in the process. While many voters may prefer democracy to dictatorship, as Ann Coulter explains when she said that Trump could, in essence, do anything and still maintain his support so long as he did not change his position on immigration, the importance of democracy apparently matters little in comparison to ensuring that religious outsiders stay out. Westerners formerly committed to a depoliticized court system and rule of law appear ready to throw those values out the window so long as their religious majorities are retained. Mass migration is unquestionably causing many in the West to rethink their commitment to religious freedom, but in so doing it may also be causing many to rethink their commitment to democracy and liberal values altogether.

[1] Jane Coaston. “The New Zealand Shooter’s Manifesto Shows How White Nationalist Rhetoric Spreads.” Vox, March 18, 2019. Accessed April 1, 2019, https://www.vox.com/identities/2019/3/15/18267163/new-zealand-shooting-christchurch-white-nationalism-racism-language.

[2] “Magna Carta,” Wikipedia. Accessed April 1, 2019, https://en.wikipedia.org/wiki/Magna_Carta.

[3] NPR. “Transcript: JFK’s Speech on His Religion.” December 5. 2007. Accessed April 1, 2019, www.npr.org/templates/story/story.php?storyId=16920600.; Elisabeth Bumiller. “Bush, Calling U.S. ‘A Nation Guided by Faith,’ Urges Freedom of Worship in China.” The New York Times, February 22, 2002. Accessed April 1, 2019, https://www.nytimes.com/2002/02/22/world/bush-calling-us-a-nation-guided-by-faith-urges-freedom-of-worship-in-china.html.; Frank Weathers. “Abraham Lincoln on the Importance of Freedom of Conscience and Religious Liberty.” Patheos, June 10, 2012. Accessed April 1, 2019, https://www.patheos.com/blogs/yimcatholic/2012/06/abraham-lincoln-on-the-importance-of-freedom-of-conscience-and-religious-liberty.html.

[4] Andrew Roberts. “Churchill Proceedings – Winston Churchill and Religion – A Comfortable Relationship with the Almighty.” International Churchill Society, November 1, 2013. Accessed April 1, 2019, https://winstonchurchill.org/publications/finest-hour/finest-hour-163/churchill-proceedings-winston-churchill-and-religion-a-comfortable-relationship-with-the-almighty/.; “European Convention on Human Rights.” Wikipedia. Accessed April 1, 2019, https://en.wikipedia.org/wiki/European_Convention_on_Human_Rights.

[5] The Associated Press. “How Donald Trump’s Plan to Ban Muslims Has Evolved.” Forbes, June 28, 2016. Accessed April 1, 2019, http://fortune.com/2016/06/28/donald-trump-muslim-ban/.

[6] Steven Shepard. “Poll: Majority of Voters Back Trump Travel Ban.” Politico, July 5, 2017. Accessed April 1, 2019, https://www.politico.com/story/2017/07/05/trump-travel-ban-poll-voters-240215.

[7] Ann Coulter. In Trump We Trust: E Pluribus Awesome, (New York City: Sentinel, 2016).

[8] Robert Tracinski. “The ‘Charlottesville Hoax’ Hoax.” The Bulwark, April 1, 2019. Accessed April 1, 2019, https://thebulwark.com/the-charlottesville-hoax-hoax/.

[9] Paula Ward, Rich Lord, and Liz Navratil. “29 Federal Charges Filed Against Suspect Robert Bowers.” Pittsburgh Post-Gazette, October 27, 2018. Accessed April 1, 2019, https://www.post-gazette.com/news/crime-courts/2018/10/27/squirrel-hill-synagogue-shooting-suspect-pittsburgh-mass-officers-victims-casualties/stories/201810270072.

[10] Matt Bradley. “French Election: Marine Le Pen Loses but Propels Far-Right to Mainstream.” NBC News, May 9, 2017. Accessed April 1, 2019,  https://www.nbcnews.com/news/world/french-election-marine-le-pen-loses-propels-far-right-mainstream-n756716.

[11] Yonette Joseph. “In Their Own Words: Marine Le Pen and Emmanuel Macron.” The New York Times, May 5, 2017. Accessed April 1, 2019, https://www.nytimes.com/2017/05/05/world/europe/emmanuel-macron-marine-le-pen-quotes.html.

[12] ibid.

[13] Shane Savitsky. “Border fences and refugees bans: Hungary Did it – Fast.” Axios, February 1, 2017. Accessed April 1, 2019,  https://www.axios.com/border-fences-and-refugee-bans-hungary-did-it-fast-1513300201-a344dd93-a4bd-4a34-85f7-10086f2ec678.html.

[14] ibid.

[15] Staff and Agencies. “Hungarian Prime Ministers Says Migrants Are ‘Poison’ and ‘Not Needed.’” The Guardian, July 26, 2016. Accessed April 1, 2019, https://www.theguardian.com/world/2016/jul/26/hungarian-prime-minister-viktor-orban-praises-donald-trump.

[16] Leonid Bershidsky. “Hungary Is Winning Its War on Muslim Immigrants.” Bloomberg. April 13, 2018, https://www.bloomberg.com/opinion/articles/2018-04-13/hungary-is-winning-its-war-on-muslim-immigrants

[17] ibid.

[18] ibid.

[19] Pew Research Center. “The Growth of Germany’s Muslim Population.” November 29, 2017. Accessed April 1, 2019,  https://www.pewforum.org/essay/the-growth-of-germanys-muslim-population/.

[20] Zoya Sheftalovich. “German Far-Right AfD Calls for Mosque Ban.” Politico. March 31, 2016. Accessed April 1, 2019,  https://www.politico.eu/article/german-far-right-afd-calls-for-mosque-ban/.

[21] Jack Montgomery. “Polish Lawmaker Backs Burqa Ban, No Saudi Mosques in Europe Until Poland Can Build Cathedral in Saudi Arabia.” Breitbart, August 28, 2018. Accessed April 1, 2019, https://www.breitbart.com/europe/2018/08/28/polish-lawmaker-burqa-ban-no-saudi-arabia-mosques-europe-build-cathedrals/.

[22] “Islam in the Netherlands” Wikipedia. Accessed April 2, 2019, https://en.wikipedia.org/wiki/Islam_in_the_Netherlands#Demographics.

[23] Tara Isabella Burton. “Austria is Closing 7 mosques and Licking Out 60 Imams.” Vox. June 8, 2018. Accessed April 1, 2019,  https://www.vox.com/2018/6/8/17442240/austria-closing-mosques-kicking-out-imams.

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