religion in a global context Flashcards
characteristics of fundamentalism
an authoritative sacred text an 'us and them' mentality aggressive reaction use of modern technology patriarchy
what is an authoritative sacred text?
for christian fundamentalists, every word of the bible is literally true and externally valid, with the answers to all life’s important questions
the text is inerrant and not open to questioning
christian fundamentalism requires belief in virgin birth of christ and bodily resurrection, only those who accept these as historical facts are true christians
but this is just an interpretation
what is an ‘us and them’ mentality?
fundamentalists separate themselves from the rest of the world and refuse to compromise with it
they seek to establish islands of certainty against social and cultural chaos
what is an aggressive reaction?
aggressive reaction to the threat to their beliefs and values, intended to shock, intimidate or cause harm
what is use of modern technology?
to achieve their aims, e.g. the internet, televangelism and modern weapony
how is patriarchy a characteristic of fundamentalism?
fundamentalists seek to control women’s sexuality, reproductive powers and social and economic roles
how is fundamentalism related to modernity?
fundamentalism occurs where those who hold traditional beliefs and values are threatened by modernity and feel the need to defend themselves against it
fundamentalism is a product of globalisation, which undermines traditional social norms concerning the nuclear family, gender and sexuality
what is cosmopolitanism?
a way of thinking that embraces modernity, is tolerant, open and constantly reflects on a modifies beliefs
sees lifestyle as a personal choice, not something dictated by an external religious authority, emphasises the pursuit of personal meaning and self-improvement rather than submission to authority
who is associated with cosmopolitanism?
giddens sees fundamentalism as a reaction to modernity, which undermines traditional norms
he contrasts this with cosmopolitanism
criticisms of giddens
claims fundamentalism is a reaction against modernity, but ‘reinventing tradition’ as fundamentalists do is itself a modern, reflexive activity
lumps all typed of fundamentalism together, ignoring important differences
how is monotheism related to fundamentalism
however, bruce regards fundamentalism as being confined to monotheistic religions (Judaism, islam, christianity), polytheistic religions (hinduism) that believe in many gods are unlikely to produce fundamentalism
monotheistic religion based on a notion of God’s will as revealed through a single authoritative sacred text which contains that actual word of god
polytheistic religions lack a single all-powerful deity and a single authoritative test so more scope for different interpretations and none has an over-riding claim to absolute truth
what are the two fundamentalisms
bruce says while fundamentalists share the same characteristics, different fundamentalist movements have different origins
in the west: fundamentalism is usually a reaction to change within society e.g. trend towards diversity and choice. NCR developed in opposition to family diversity, gender equality, secular education
in the third world: fundamentalism is a reaction to changes being thrust on a society from outside, e.g. western values imposed by foreign capitalism, fundamentalism is resistance to the state’s attempts to reduce social influence of religion
secular fundamentalism
davie argues we are seeing the rise of secular fundamentalism as a result of changes in the nature of modern society
secular fundamentalism
davie argues we are seeing the rise of secular fundamentalism as a result of changes in the nature of modern society
what are the two phases of modernity?
davie
first phase: from 18th century enlightenment to 1960s, the enlightenment project held an optimistic belief in the certainty of progress based on science and human reason
helped to secularise all areas of social life, undermining religious certainties, religious fundamentalism was a reaction to secularisation process
second phase: giving rise to secular fundamentalism, since 1970s there has been a growing mood of pessimism, uncertainty and insecurity caused by changes such as globalisation
led to a loss of faith in major secular enlightenment ideologies such a liberalism and marxism whose balms to truth and belief in progress have been undermined
the result of modernity
as a result these secular ideologies have come under attack and some people have been attracted to anti-religious fundamentalism e.g. France made it illegal to wear the veil in public
Ansell sees trends as a form of cultural racism that uses seemingly ‘liberal’ language of equality and integration, in reality about legitimating exclusion of religious or cultural minorities
davie says both religious and secular movements can become fundamentalist due to greater uncertainties of the postmodern world, where reasserting truth and certainty is increasingly attractive
what is cultural defence?
religion unites a community against an external threat and this often gives it a prominent role in politics, religion has special significance for its followers because it symbolises the group or society’s collective identity
examples of religion as cultural defence
Poland: from 1945 to 1989, was under communist rule imposed by Soviet Union, Catholic Church did not always challenge the communist regime openly, but served as popular rallying point for opposition e.g. actively supporting the solidarity free trade union movement that contributed to the fall of communism
Iran: western capitalist power and oil companies had influence in Iran, pro-western regime headed by the Shah, successor of rapid modernisation and westernisation policies, islam was the focus for resistance to change and the Shah, 1979 revolution creation of the islamic republic and clergy held state power and imposed law
effect of globalisation in India
globalisation has brought rapid economic growth in India and rising prosperity to a new middle class
(nanda) 85% of the population are Hindu, which legitimates the rise of a new hindu ‘ultra-nationalism’ and prosperity of the Indian middle class
hinduism and consumerism
secularisation theory says middle class are more secular but Indians are becoming more religious and urban, educated Indians are more religious than rural, less literate Indians
Nanda says increasing religiosity is result of middle class’ ambivalence about their newfound wealth, stemming from tension between their new prosperity and hindu belief in renouncing materialism
how does hinduism resolve Indian’s tensions?
modern holy men and tele-gurus who preach the message that desire is not bad, but a manifestation of divinity that motivates people to do things
these business-friendly versions of hinduism legitimate the position of the middle class and allow them to adjust to globalised consumer capital
pentecostalism in Latin America
Berger says pentecostalism in Latin America acts as a functional equivalent to weber’s protestant ethic, encouraging development of capitalism in the same way as Calvinism
pentecostalism demands an ascetic way of life, emphasising personal discipline and hard work, encourages members to prosper and become upwardly mobile
thus in Chile and southern Brazil, there is a growing and prosperous pentecostalist middle class leading capitalist development
agrees with weber, religious not enough for economic development, natural resources also needed, pentecostalism has grown in northern Brazil but lacks resources and remains backward
