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Religious Minority-Majority Relations

A religious majority may be constituted by its numerical preponderance or by its dominant power, or both. Normally talk of religious majority-minority relations concerns relations between different religious communities, but in many modern societies, it is also salient to consider majority-minority relations between religious and secular constituencies.

Majoritarian status fluctuates not only over time but also by geographical scale. As globalization has progressed and religious groups and individuals have become linked by high-speed global communication networks, a religious minority on a local or national scale may also be a majority at a larger scale. For example, in Denmark, Muslims are a minority, but on a global scale, they greatly outnumber Danish Christians and secularists. When Danish Muslims were offended by the publication of insulting cartoons of Prophet Muhammad in 2005, they were relatively powerless at the national level. But when Muslims across the globe joined in the protest and boycott of Danish goods, their power was greatly enhanced.

Global Level

On a global scale, Christianity is the largest of the world's religions, followed by Islam. The total numerical size of a religion—the number of its followers worldwide—is not, however, a particularly salient measure of majority or minority status because none of the “world religions” operates as a unified whole. Internal divisions within religions militate against such mobilization and, historically, are often as important as those between different religions. For example, divisions within Protestant Christianity, let alone between Protestants, Catholics, and Orthodox Christians, are as socially and politically significant as those between Christians and Muslims or Christians and Hindus. This point is often obscured in talk about clashes of “civilizations.”

In practice, the power of a religion depends not only on its size but also on its relations with other forms of social power, including political and military power and economic power. For example, a religion that has official support from a polity may function as a majority religion even if other religions in the same political territory have more followers in aggregate. When a religion has such a status, however, it will often win over a majority of adherents as well. Majority religions in this sense often exist at supranational scales (and it is important to remember that the nation-state is in any case largely a modern phenomenon). Such majority religions are often tied up with political formations that have extensive and expansive territorial control, as in the case of many historic empires. For example, Christianity became the official religion of the Roman Empire, and Islam was integral to a number of empires.

By their very nature, imperial religions “create” minority religions. They may treat the latter in various ways—ranging from toleration to harsh repression—but not as having equal status. Secular empires (e.g., the USSR) have also been repressive of religion in many instances. Minority religions enshrine views, identities, values, and priorities that differ from the majority and may serve as seedbeds of social and political resistance and change. Global alliances between minorities that share a common religious commitment may greatly enhance their power and the opportunities of their members.

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