The idea that there exists multiple modernities, each comprised of a multitude of spheres of influence (Eisenstadt 2000) is a useful way to conceptualise the differences between cultures across the world. It accounts for the complexities of a society, and gives an insight into how such complexities have developed in the era of colonisation and then globalisation (Eistenstadt 2000: 13-15).
Given such a broad framework, it is then possible to identify and unpack the role that religion may continue to play in a world featuring such cultural fluidity in a web of constructed, overlapping spheres. Religion in this instance can refer to both the public institutions and the private practices of individuals.
Casanaova (2013) identifies three forms of secularisation that may take place within this broader understanding of modernity. While in Western European (along with Australian) society, the differentiation of the secular (scientific and political) and religious spheres has become more firmly established over time, Casanaova (2013) contends that this is not a fait accompli, and indeed many areas throughout the rest of the world have seen these spheres remain entwined, or at least developing alongside one another (169-171). It seems that this point can be lost in the secular West, with a mainstream perspective holding that for society to 'progress', religion should be relegated to the private sphere, if not given up completely. However, this line of thinking ignores the idea of multiple modernities and the variety of contexts societies develop in throughout the world.
References
Casanova, Jose. 2013. Is Secularisation Global? In Opening New Spaces: Worldwide Mission and Secularisation. Accessed 12 September 2014. Available at http://berkleycenter.georgetown.edu/publications/is-secularization-global
Eisenstadt, Shmuel N. 2000. 'Multiple Modernities'. Daedalus, 129(1): 1-29.
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