Beliefs- Religion in a global context Flashcards
Fundamentalism- Fundamentalism and Modernity
• Davie argues that fundamentalism occurs when the traditional beliefs and values are threatened by modernity, they feel a need to defend themselves.
• Giddens argues that it’s a product of globalisation, in today’s modern society we experience a lot of uncertainty therefore fundamentalism acts as a faith-based retreat from the uncertainties of the globalising world.
Fundamentalism- Cosmopolitanism
• It’s a way of thinking that embraces modernity and globalisation, it’s tolerant of the new ideas and beliefs of the population.
• Bauman sees postmodernity as a response to living in postmodernity, which brings freedom as well as uncertainty and a heightened awareness of risk. In this view many are attracted to the freedom of postmodernity however others still retreat to the safety of fundamentalism.
❌
• Giddens ignores the differences between fundamentalisms.
• They distinguish too sharply between cosmopolitanism and fundamentalism, forgetting about
‘hybrid’ movements.
Fundamentalism- Monotheism and Fundamentalism - Bruce
• Sees the main cause of fundamentalism as the perception of religious traditionalists that today’s globalising world threatens their beliefs.
• He believes that it is confined to monotheistic religions.
• While all fundamentalist movements believe in the same basis of the literal truth in sacred texts, there can be differences in some due to different origins.
Fundamentalism- secular fundamentalism
• Argues that recent decades have seen the emergence of secular forms of fundamentalism, due to changes in the modern society.
• Religious fundamentalism: At the time of enlightenment, where philosophy held an optimistic secular view introduced the power of science and human reason to improve the world. Religious fundamentalism was a reaction to this secularisation process.
• Secular fundamentalism: The optimism had since been under attack by the views of postmodernity, this resulted in a growing mood of uncertainty. This led to the loss in faith in such secular ideologies. The supporters of these ideologies were then attracted to fundamentalism.
• Overall, they argue that both religious and secular fundamentalism can arise due to greater uncertainties in the late modern and post-modern society.
Fundamentalism- The Clash of Civilisations - Huntington
• Religion has been the centre of a number of global conflicts,
• e.g. 9/11.
• He believes that these attacks aren’t due to fundamentalism (aggressive reactions) but the nations themselves.
• Religious differences are a major source of conflict, this is due to globalisation has made nations less significant as a source of identity, creating a gap that religion has filled.
• Also, globalisation increases the contacts between civilisation, increasing the likelihood of conflict
❌
• Horrie and Chippindale see this theory as a grossly misleading neo-conservative ideology that portrays the whole of Islam as an enemy when only the minority fight in religious fueled wars.
Cultural Defence - Bruce
• Sees one function of religion as cultural defence, religion can unite a community against external threats, often due how religion can symbolise the union itself between people.
Cultural defence- Poland
• From 1945-1989, Poland was under rule from the Soviet Union.
• The catholic church (as it embodied the Polish identity) acted as a popular rallying point for the opposition of the Soviet Union. It lent its support to the Solidarity free trade union which eventually helped to bring the fall of communism.
Cultural defence- Iran
• Western capitalist powers had long influence in Iran, including the illegal involvement of overthrowing the democratic government.
• This rule included banning the veil and replacing the Muslim calendar, as well as widening the gap between rich and poor.
• The revolution of 1979 (influenced by Islam) brought the introduction of the Islam Republic, in which clerics held state power and were able to impose Sharia law.
Religion and Development-
God and globalisation in India - Nanda
• Globalisation has brought rapid economic growth and has seen India become a more important player on the world political stage.
• Globalisation has created a scientifically educated, urban middle class in India. She observes that the majority of this class continues to believe in the supernatural.
• Middle-class religiosity also contains an attraction to lower-class gods as they’re more respersi to people’s needs than traditional Hindu Gods.
• She rejects poverty and existential security as an explanation as well as the idea that their religiosity is a defensive reaction to modernisation and Westernisation.
• She argues that increasing religiosity is the result of their ambivalence about their newfound wealth.
• It legitimates the position of the middle-class and allows them to adjust to globalised consumer capitalism.
• Hinduism legitimises a triumphalist version of Indian nationalism, she notes that India’s success in the global market is increasingly attributed to the superiority of ‘Hindu values’.
• Hinduism has become a civil religion and the worship of gods mirrors the worshipping of the Hindu nation.
• This creates a widening gulf between Hindus and non-Hindu minorities.
Religion and development- Capitalism in East Asia
Capitalism in East Asia
• In recent decades, ‘East Asian tiger economies’ (e.g. South Korea, Singapore and Taiwan) have industrialised and become significant players in the global economy.
• The success of capitalism in East Asia has led some sociologists to believe that religion has played a role similar to one Calvinism played in the development of capitalism.
Religion and development- Pentecostalism in Latin America
• Berger argues that Pentecostalism in Latin America acts as a ‘functional equivalent’ to Weber’s Protestant ethic, it encourages the development of capitalism today in the same way as Calvinism did.
• Latin American Pentecostalists embrace the work ethic and lifestyle similar to that of Calvinists.
• Pentecostalism has an affinity with modern capitalism.
• Berger agrees that a lifestyle like Protestants is necessary when promoting economic development and lifting people out of poverty.
° However, he adds that religious ideas alone are not enough, natural resources are also needed.
