Beliefs In Society Flashcards
Sacred vs profane - Durkheim
The sacred - things set apart and forbidden, inspire feelings of awe, fear and wonder, taboos and prohibitions
The profane - things that have no special significance
Totemism - Durkheim
Worship of a sacred totem = worship of society
Inspires feelings of awe, power over the group
Symbols and the collective conscience
Sacred symbols represent society’s collective conscience - norms, values, beliefs and knowledge
Psychological sense over the uncontrollable - Malinowski
Lagoon fishing - safe and uses a predictable and safe method and ritual
Ocean fishing - dangerous and uncertain, accompanied by ‘canoe magic’ - rituals to ensure a safe and successful expedition
Gives people a sense of control and reinforces group solidarity
Life crises - Malinowski
Events such as birth, puberty, death, marriage mark major and disruptive changes in social groups
Religion helps to minimise disruption
Provides ritual to get us through them
Civil religion - Bellah
American way of life - binds Americans together
A belief system that attaches sacred qualities to society
Involves loyalty to the nation state
Functional alternatives - Merton
If one institution fails, others can pick up the roles
Non-religious beliefs and practices can perform similar functions to organised religion
Lenin & Marx
‘Spiritual gin’
‘Opiate of the masses’
Religion feels good but it keeps them passive, controlled and is bad for them
By ‘dulling the pain’ religion can prevent revolution
‘Dual character’
Religion is the ‘heart of a heartless world’ - Marx
‘Alienation’
There is something almost genuine in the comfort some people get from it
Liberation theology
Three factors prompted priests within the Catholic Church to take a more radical, political stance:
Deepening rural poverty
Human rights abuses
Growing commitment among catholic priests to an ideology supporting the poor and opposing human rights violations
Maduro & Löwy
Maduro - religion can be a revolutionary force that brings about change
Löwy - questions Marx’s view that religion always legitimises social inequality
Civil rights movement
Black campaigns for equal rights
Church provided leadership (MLK), organisation, practical support and a value system
The New Christian Right
Fundamentalist Protestant Christian movement
Campaigning for hardline Christian influences on politics (abortion, marriage etc)
However they do not cooperate effectively
Stark and Bainbridge - 3 types of cult
Audience cults - does not involve formal membership, little interaction between members, participation may be through the media
Client cults - based on a relationship between a consultant and a client
Cultic movements - more organised, demand higher levels of commitment, exclusive
Why do new religious movements grow?
Marginality
Relative deprivation - middle class people may feel spiritually deprived
Social change
Growth of world-rejecting NRMs
Growth of world-affirming NRMs
Denomination or death - Niebuhr
Sects are world-rejecting organisations that come into existence because of a schism
The second generation lack the commitment
Death of the leader - charismatic leader dies and the sect collapses or a more formal leadership takes over and becomes a denomination
World-rejecting movements - Wallis
Clearly religious with a clear notion of God
Highly critical of the outside world
Restricted contact with the outside world
Have conservative moral codes
World-accommodating movements - Wallis
Breakaways from mainstream churches or denominations
Neither accept nor reject the world
Seek to restore religious purity
World-affirming movements - Wallis
Not highly organised
Accept the world as it is
Tolerant of other religions
Entry is through training
Weber - secularisation
Medieval catholics believed that the world was an enchanted garden
Protestantism imagine a more remote God, disenchanting the world - rationalisation
Bruce - secularisation
Industrial revolution brought social and geographical mobility
Urban communities were ‘looser’
Parsons - secularisation
Structural differentiation - religion loses functions to other institutions
Religion became more purely ‘privatised’
Berger - secularisation
‘Sacred canopy’ - protected medieval Catholic Churches
Protestant reformation shattered this
Church attendance today
40% in the mid 19th century
10 - 15% in the 1960s
By 2015, about 5% of the adult population attended church on Sundays
In 1971 60% of weddings were in churches, by 2012 it was only 30%