Religious Ideology Trends in the Eyes of the New Generation: Conflict, Reinterpretation, and Faith-Based Discrimination

Abstract

Aim/Purpose: This study aimed to explore how younger generations interpret, negotiate, and critique religious ideologies in contemporary society. It focused on three core dimensions: (1) ideological conflict between traditional religious teachings and modern values, (2) reinterpretation of religious beliefs within the context of digital culture and individual autonomy, and (3) experiences of faith-based discrimination, particularly as they relate to gender, sexuality, and non-religious identities. The research responds to a global phenomenon in which religious affiliation is declining, yet moral and spiritual inquiries persist in new and complex forms.

Introduction/Background: Religious ideology has long provided frameworks for explaining life’s existential questions, shaping moral behavior, and structuring social order. However, in an era marked by globalization, secularization, digital communication, and identity pluralism, the authority of traditional religious institutions has been increasingly challenged. Younger generations—particularly Gen Z and Millennials—are no longer passive recipients of inherited religious beliefs. Rather, they critically assess and selectively engage with religious teachings. This study, situated in the culturally diverse Nakhon Sri Burin region of Thailand (comprising Nakhon Ratchasima, Buriram, Surin, and Sisaket Provinces), investigated this paradigm shift through the lens of sociology of religion, drawing on theories by Berger, Althusser, and Foucault. Religion is framed as both a system of meaning-making and a power-laden ideological apparatus whose role in modern life is undergoing reconfiguration.

Methodology: The research employed a qualitative, phenomenological approach to capture the lived experiences of younger individuals across diverse religious and non-religious backgrounds. Purposive sampling was used to select 100 participants, classified into four groups: religious leaders (20), young religious adherents (40), non-religious youth (30), and scholars of religion (10). Data collection methods included in-depth interviews, focus group discussions, and non-participant observation of religious practices across Buddhist, Christian, and Islamic communities. Thematic content analysis and pattern analysis were employed to identify recurring interpretations, critiques, and reconfigurations of religious ideology. Documentary research and secondary data supported the empirical findings by offering a broader theoretical and sociocultural context.

Findings: Three major findings emerged. Ideological Conflict and Selective Belief: Many young people perceive traditional religious ideologies as incompatible with contemporary ideals of equality, individual rights, and scientific reasoning. This has resulted in the rejection of certain doctrinal elements (e.g., gender hierarchy, moral absolutism) while retaining or reinterpreting others (e.g., compassion, forgiveness, mindfulness). This phenomenon aligns with the concept of “believing without belonging,” where individuals maintain spiritual values outside institutional frameworks. Reinterpretation of Religion through Digital Culture: The digital era has facilitated new forms of religious engagement. Participants reported accessing religious content through platforms like TikTok, YouTube, and podcasts, often bypassing traditional religious authorities. This has fostered the rise of personalized religiosity, syncretism, and hybrid spiritual practices. Religious meaning is now negotiated interactively, informally, and with critical distance from clerical control. Faith-Based Discrimination and Calls for Reform: Discriminatory experiences—particularly among LGBTQ+ youth, women, and non-religious individuals—highlight the exclusionary tendencies of some religious institutions. Many participants voiced a desire for religious reform that prioritizes inclusivity, compassion, and ethical integrity over rigid adherence to outdated dogmas. These critiques do not signal rejection of religion per se but demand a morally relevant and socially just reinterpretation.

Contribution/Impact on Society: This research contributes to the understanding of how young people actively transform religious ideology in ways that affirm human dignity, pluralism, and autonomy. It underscores the erosion of institutional monopoly over spiritual meaning and highlights the creative capacity of youth to construct alternative ethical frameworks. By revealing how religion functions as both a site of oppression and liberation, the study enriches sociological debates on religion, identity, and generational change. Practically, the findings can inform religious institutions, educators, and policymakers seeking to engage youth in inclusive and constructive ways. It also offers pathways to address intergenerational tensions, religious intolerance, and ideological polarization.

Recommendations: For Religious Institutions: Create inclusive spaces that welcome critical dialogue, affirm diverse identities, and decenter hierarchical authority. Religious leaders should receive training in interfaith sensitivity, gender inclusion, and youth engagement. For Educators: Incorporate religious literacy into educational curricula with an emphasis on critical thinking, pluralism, and comparative belief systems to equip students for life in a multi-faith, secular world. For Policymakers: Enact laws that protect freedom of religion and belief, especially for minority faith groups and non-religious individuals. Public institutions should ensure that no citizen is disadvantaged due to their religious identity or lack thereof.

Research Limitation: The study is geographically limited to the Nakhon Sri Burin region in Thailand and thus may not fully capture the diversity of religious experience in other parts of the country or in different cultural contexts. The qualitative nature of the research, while rich in depth, does not allow for generalizability to larger populations. Additionally, the reliance on self-reported data may introduce potential biases linked to social desirability or selective memory.

Future Research: Further studies could expand the geographic scope or employ mixed methods approaches to compare generational religious perspectives across regions and belief systems. Future research should explore long-term implications of religious deinstitutionalization on civic engagement, moral development, and social cohesion. Investigating how digital religion influences political behavior, social activism, and community formation among youth may also yield valuable insights.