Sociology Beliefs in society

Durkiem's view of religion

religion is like a social glue, binding people together and building bonds between them. by sharing a scared quality and worshipping together a 'collective conscious emerges' religion is never just a set of beliefs- it involved sacred rituals. it creates a single moral community that are collective- totemism

Malinowski view on religion

religion help people deal with emotional stress. religious rituals provides confidence and control anxiety and tension tend to disrupt social life and undermine social solidarity. davie uses 'vicarious religion' to explain how we 'consume' religion in times during times of anxiety/ crisis life crisis= death

parsons view on religion

by establishing general principles and moral beliefs, religion helps to provide consensus. religion legitimises societies values by making them sacred. human action is directed and controlled by norms provided by the social system. 'thou shall not kill' murder illegal= social control

bellah's view on religion

religion unites a multi faith society. civil religion- a belief that attaches sacred qualities to society itself eg: America 'god bless America'= americanism. while traditional religion binds individuals to their various communities, this serves to unite a nation

strengths of parsons

religion still legitimise many values held in contemporary Britain eg ten commandments influenced many laws 'thou shall not kill'

strengths of Malinowski

in all societies life crisis are surrounded by religious ritual. at a funeral ceremony the social group unites to support the bereaved

strength of bellah

beck ford argues that due to the uk's deep social divisions and high rates of diversity sonf indifference, civil religion is at best occasional and worst weak

strength of durkiem

these ideas can be seen as still relevant today. bellahs 'civil religion' updates the 'worship of society' idea while some see certain individuals as representing 'totems' in society today

criticisms of Malinowski

exaggerating the importance of religious ritual in helping people to cope with situations of stress and uncertainty

criticisms of parsons

emphasis the positive contributions of religion to society and ignores the dysfunctional aspects

criticisms of bellah

little evidence of civil religion exists in the uk- not technically a religion

criticisms of Durkheim

can't be performed in contemporary society- too many religions

single moral community

Durkheim
a group of people who practice the same beliefs

value concensus

parsons
agreed set of norms and values

totemism

the practice of worshipping a scared object known as a totem- represents religion in its most basic form

psychological function

Malinowski
religion helps with the emotional stress and life crisis

civil religion

bellah
sacred qualities are attached to aspects of society itself - non religious rituals and ceremonies- similar to religion. no connection with supernatural

islam unveiled- feminism and religion

-97% of married Egyptian women have been subject to FGM
-'urfi' marriages or sex outside marriage is not approved, weddings should be public
- Qur'an says women do have rights and should not be forced into marriage- about love
-most pray for a son not daughter
-women do not have to go through with the marriage, asked 3 times privately pre marriage contact- equality
-Qur'an justifies beatiing women as they have to be obedient to men- only beat as last resort

gender inequality in major world religions- jean holm

Christianity- women not allowed to be ordained as priests in the Catholic church- November 2014 women now can (relevant now)

judaism- only men allowed to take full part in ceremonies. women and men pray separately

hinduism- women prevented from attending family shrines if they are pregnant or menstruating as they are seen as 'impure'

islam-women not allowed to touch the Qur'an

Buddhism- monks are viewed superior to nuns

sikhism- very little evidence of gender inequality

liberal feminism- hijabs and women reverting to traditional dress

-feel belonging- avoids identity crisis
-feel liberated and ambiguous wearing it
-wear it as a political statement- reaction to islamophobia, renewed vigour
-avoids insults on appearance- women are liberated by patriarchy, being judged on what they say not what they look like- fight back male oppression

marxism and religon

1. religion is a feature only of a class divided capitalist society- religion won't exist in a communist society. religion sole purpose is to maintain capitalism and therefore not needed. used to manipulate the w/c

2. religon is used as an ISA to legitimate the suffering of the poor. 'divinely ordained' position has been chosen by god- form of social control. 'virtue of suffering' you're more likely to gain entry into heaven. tells w/c they are lucky to be suffering. if u suffer now- enter heaven. maintains a false class consciousness

'divinely ordained'-marxism

position has been chosen by god- form of social control.

'virtue of suffering'-marxism

you're more likely to gain entry into heaven. tells w/c they are lucky to be suffering. if u suffer now- enter heaven. maintains a false class consciousness

ernst troeltsch -sects

small, exclusive groups. unlike churches sects are hostile to wider society and they expect a high level of commitment. they draw their members from the poor and oppressed
many are led by a charismatic leader rather than a bureaucratic hierarchy. the only similarity with churches is that sects too believe they have a monopoly of religious truth

Ernst troeltsch -Church

large organisations eg Catholic Church run by a bureaucratic hierarchy of professional priests and they claim a monopoly of truth. they are universalistic aiming to include the whole of society although they tend to be more attractive to the r/c because they are ideologically conservative and often closely linked to the state. place fewer demands on their members

Richard nirburh- denominations

methodist- mid way between church and sects
membership less exclusive than sects but hey don't appeal to whole of society like church. like churches they broadly accept societies values, but are not linked to the state. they impose some minor restrictions on members eg no alcohol, but are not as demanding as sects. unlike both church and sect they are tolerant of other religions and do not claim monopoly of truth

cult

highly individualistic loose knit and usually small grouping around some hared and exclusive belief system. usually led without a sharply defined and exclusive belief system. led by practitioners or therapists who claim special knowledge. like denom cults are usually tolerant of other religions. do not demand strong commitment from followers who are often more like customers or trainees than members. they may have little further involvement with the cult once they have acquired the beliefs or techniques it offers.many. cults are world affirming claiming to improve life in this world

growth in new age movements- problems with traditional religions

fail to cater for diversity- sexuality, patriarchal, culture
leotard (1984) too dogmatic- principles are undesirable true. monopoly of truth
they resemble 'mettanarraitives'- grand theory. professes to know the world and how it works.
NAM'S search for the inner truth 'realitive' with new age movements

new age movements are postmodern- features of postmod society

later part of 20th century
work consumer increases driven. emphasis on pix and mix
culture changed to diversity acceptance of choice
globalisation- tertiary based consumerism
more knowledge- individualism free to choose our identities- based on consumerism
media saturated society- how we organise our lives
people except a range of flexible working practices less likely to expect jobs for life
loss of faith in metanarratives in scientific truth seek alternatives. don't trust 'latrogenisis'- treatment you receive is more damaging than the actual illness (illicih)
globalisation- technology people are all connected time space has shrunk
cultural hybridity- mixing and matching. cultures being mixed together- food, fashion,, religion

nam's are postmodern

lost faith in mettanarrtives (drane 1999)
critique of scientific progress
global hybrid fusing emphasis on consumption
rely on mass media
choice- lack of commitment

nam's aren't postmodern

NAM's reflect 'late modernity' 'individualism' (bruce 2001)
still have claims to the truth like conventional religions (Wallis 1996)

NAMS and secularisation

secularisation= decline in religion
Steve bruce (2002) nams have no real significance at all- 'leisure pursuits that make people happy'
commoditised and trivialised- zen candles in body shop, B&Q's Feng shui 20%off weekend
'reach out to a narrow social-economic' brand- female consumers of new age 805 work in the 'expressive professions'- teachers, actors, art. involve a 'articulate interest in human potential'- better themselves and others

conservative force

traditional- religion maintaining the status quo. (keeping things the way they are)
eg functionalists, Marx , fem

radical force

bring about social change- eg weber neo Marx

modern day capitalism

the accumulation of money and wealth as an end in itself (economic system)

calvinists

a branch of protestant

weber protestant ethic and the spirt of capitalism (social change)

calvinists belived in predestination (destiny has been decided for you before birth by god) of the elect(heaven) and the damned (hell). cannot be changed and cannot tell which you are part of.

predestination created a psychological problem for the calvinists causing a salvation panic as they were looking for a sign from god.

they practiced asceticism- lived basic life style as they were not allowed to have pleasure- believed they had a sacred toil- best way to glorify god

because they worked son hard they generated large amounts of profit- saw that as a sign that they were from the elect and helped counter their salvation panic

CREATED MODERN DAY CAPITALISM AND RELIGION ACTED AS A RADICAL FORCE BRINGING ABOUT SOCIAL CHANGE

evaluation of Weber

marxists- weber underestimated the economic factors (capitalism wasn't just caused by religious beliefs

capitalism didn't develop in all calvinist countries eg: Scotland- didn't develop. it can't just be religion that brings about social change- other factors

wrong way round- capitalism came before protestantism

the protestant ethic today

in our secularised society- with its emphasis on leisure, consumption and pleasure it seems the protestant ethic has little place. however there is evidence of the protestant ethic in the public and private domains of modern life

PUBLIC DOMAIN- 'workaholics' leaving little space for leisure and family

PRIVATE DOMAIN- sex released pressure from the workplace

contemporary relevance of religion

hindu cast system in India- positions divinely ordained. religion is still used to justify inequality which is illegal but continues in poorer areas (Indians broken people)

pentecostalism in the UK acting as an opiate- denomination of christsianty- appeals largely to black people. dull sense of oppression form of comfort. marganislised groups religion to comfort them. fasts test growing church in the uk

poor countries- high levels of religiosity 'extenstial security theory' the poorer the country the higher the level of religiosity is.
rich-less don't need to rely on religion as a comfort= secure life
poor- need religion to give them hope
african countries= high levels of religion

religion and status quo - marxism

karl marx
legitimises suffering. virtue of suffering- you are more likely to gain entry to heaven. tells the working class they are lucky to be suffering & divinely ordained position chosen by god- prevents a revolution ISA & RSA

religion and status quo- functionalism

durkheim argues religion creates a single moral community: collective workship. maintains the value consensus.
malinowski- religion helps us in times of need and suffering
parsons- religion legitimises societies core values
bellah- religion unites society - civil religion

religion and status quo- radical feminism

maintains patriarchy. beauvoir religion is an ideological tool used by men. religion is a false consciousness- women think they are equal.

criticism armstrong- monotheistic religion is patriarchal but didn't used to be

Radical Feminism- karen armstrong

religion today is patriarchal but hasn't always been. early religions used to place women in the centre. however the rise of monotheistic religions saw the establishment of all powerful male god

Monotheism

one god- modern religions

polytheism

many gods

Radical Feminism El Saadawi

like armstrong el saadawi sees the rise of monotheism as legitimising the power of men over women. patriarchy began to influence & reshape religion- religion now contributes to women's oppression

Radical Feminism De Beauvoir

marxist feminism
women are deceived by religion into thinking they are equal to men- told that they are superior by most religions. women 'closer to god' illusion of equality because women give birth they have a closer connection to god and are more spiritual than men . therefore religion creates a false class consciousness. blinkers women

the ascent of women-armstrongs view

catalhoyak- all hierarchies were non existent- men and women are the same food no division of labour no fam structure. whole community was a family- no bigger homes- class equality
the seated woman- the mother goddess of catalhoyak.
childbirth was sacred and worshipped by the people. celebrates the power of life
sumer- women thrived, business- women had no restrictions. when man took over women were excluded
the seated women is evidence that early religions placed women in the centre

criticisms of the radical feminist view on religion

-assume all women have accepted their inequality in religion eg: islam unveiled women went back and studied the Quran to challenge position of women
-ignores progression made by women in religion-2015 first female bishop. (Liberal Fem)
-female rabbis since 1972- reformed judaism, however orthodox still unequal
-ignores aspects of islam that are positive for women
-Sikhism- most equal religion

liberal feminists view on religion- Linda Woodhead

2002
religious forms of feminism- women who are using religion to challenge patriarchy. wearing the hijab or niquab is liberating

liberal feminists view on religion- Helen Watson

1994
women and the vail- many women felt empowered by wearing the face vail. they said they can communicate without being on show. they felt words were more important than looks- therefore more liberated. helps avoid lecherous (sleezy) stares from men

'islamic form of protest against male power and dominance in public society

criticism of liberal feminists

-Watsons study only researched three woes lacks representativeness (generalising wider population)
-none feel forced to wear vail- some women do. its not islam (religion) its the culture. globalised world eg: Saudi Arabia
-different in societies where the practice is compulsory eg Iran

conclusion of feminists

liberal and radical views are in conflict. one say religion is a solidarity and some say its harmony. different feminists have different views on religion.
-huge contradiction than men- women appear to be more religious than men- so why would they be if religion apparently only oppresses women? (radical fem)

jean Holm

1994
public sphere of religion- Male dominated= get public recognition and status eg: majority of clurgie are all male and therefore gain recognition

private sphere. of religion- female dominated= more likely to socialise their children into their religious views and faith. more likely to organise religion ceremonies and festivals. women do all the hard work and males get the recognition

marxism- karl marx Religion

exploited people turn to religion as a form of consolation. religion is the opium of people

Lenin- marxism religion

religion is a spiritual gin- we turn to it in time of need.

evaluation of marxism

ignores positive functions of religion- Durkheim
secularisation(decline of religion). religion has no power to control capitalism
'pick & mix' religion doesn't maintain big functions such as capitalism (postmod)

existential security theory- norris and inglehart

feeling of security that we take for granted. England has high existential security- NHS and welfare state. therefore level f religiosity is loe because don't need religion for security
Mexico- low level of existential security is high.

people turn to religion as a form of security. explains why developing countries remain religious and western societies have become more secular- undermines secularisation theory

poor societies

face life threatening risks eg famine disease and environmental disasters- high levels of religion due to high levels of insecurity.

poor people who live in rich societies also face insecurity- therefore high religion

rich societies

high standard of living, less at risk- greater sense of security- lower levels of religiosity

state welfare and religiosity

gill

the more country spends on welfare, the lower the levels of religiosity.

evaluation of existential security theory

ignore postive reasons why people have for religious participation and the appeal that some types of religion have for the wealthy

neo-marxism and religion-engles dual character

sometimes religion can be a force for change as weak as stability- sometimes conservative force. (maintain status quo)

sometimes is a force for change- radical force. (challenge existing status quo)

ernst bloch- principle of hope (neo Marx)

also sees religion as having a dual character. view of religion that recognises both its positive and negative influence on social change.
-principle of hope- our dreams of a better life that contain images of utopia (perfect world) heaven.

religion creates a better view of the world, which combined with effective political organisation and leadership can bring about social change.

liberation theology- neo Marx

religions dual character
-movement that emerged from Catholic Church end of 1960's.
-due to deepening poverty
-human right abuses following military takeovers
-growing commitment among catholic priests that supported the poor

unlike traditional Catholicsm which supported the status quo- liberation theology set out to change society.
- priests helped the poor set up 'base communities' taught them to read and write.

the pope condemned liberation theology as it resembled marxism and instructed priests to focus on pastoral duties not politics.

relevance of liberation theology today

movement has lost influence. however played an important part in resisting state terror and bringing about democracy.

neo-marxism and religion-'hegemony' gramski

- ruling. through ideas and consent
we give our consent to be brainwashed- most effectively through ISA's eg: family, education, religion and media.
or through RSA'S eg police/military

maintains hegemony

however, hegemony is never guaranteed because it has a dual character and is always possible for the working class to develop a alternative vision of how society works- counter hegemony.

some clurgie may act as 'organic intellectuals'- support social change

evaluation of neo marxism

Thompson- religion has had more impact on bringing about social change if their is no other avenues for change. therefore religion is more conservative

Maguire- if religion is centrally important in society it will have more scope/ power to bring about social change (common sense)

fundamentalism

racially conservative (whereas neo-marx say its sometimes radical sometimes conservative)

conservative- promotes very conservative or traditional belief

radical- but they need to get there through radical change. such as terroism, kidnapping etc

examples of fundamentalist groups

eg ISIS, WESTBRO BAPSTIST CHURCH, BOKO HAREM

characteristics of fundamentalism

-look back to the golden age . seek to return to the fundamentals of their faith. due to impact of increasingly globalised economy
- an authoritarian sacred text- literally true
- 'us and them' mentality- separate themselves from the rest of the world. davie- they seek to establish islands of certainty against what they see as social and cultural chaos
-agressive reaction
-use of modern technology
-patriarchy
-prophecy
-conspiracy theories

what is fundamentalism ? giddens

they are traditionalists who seek to return to the basics of their faith.

believe in a literal truth of scripture. see their view as 'only true'
intolerant of other groups
avoid contact with those who think differently wont engage in rational debate
rely on 'guardians of tradition' (charismatic leader)

what is fundamentalism ? davie

occurs where those who hold traditional orthodox beliefs and values are threatened by modernity and feel the need to defend themselves against it.

growth of fundamentalism- giddens

globalisation: undermines traditional social norms (abortion, gay marriage) its a reaction to globalisation- seek to return to traditional values.

late modernity- faced with choice, risk and uncertainty (global warming, nuclear war)- fundamentalism might appeal with its rigid beliefs and promise of certainty.

responses to postmodernity

society brings freedom of choice uncertainty and heightened awareness of risk undermining the old certainties about how to live that were grounded in old tradition

resistance identity- defensive reaction of those who feel threatened and retreat into fundamentalist communities

project identity- response of those who are forward looking and engage with social movements such as feminism and environmentalism

is fundamentalism the enemy of modernity?

'cosmopolitanism'- tolerance rational argument personal choice and freedom BUT fundamentalists use modern methods to spread beliefs

bruce: two fundamentalisms

in the west- christian fundamentalists, reaction to a change within society (secularisation) nd trends towards diversity such as abortion and homosexuality.

in the east- reaction to a change being forced upon them eg islamic fundamentalism.
western views being forced upon them due to globalisation and modernisation. western values being imposed by foreign power.

criticism of fundamentalism

-distinguish too sharply between cosmo and fund ignoring 'hybrid' movements
-giddens lumps all types of fund together, ignoring differences

monotheism and fundamentalism

like giddens, Steve bruce- sees fundamentalism as the perception of religious traditionalists that todays globalising world threatens their beliefs.

however, is confined to monotheistic religions. revealed through a single authoritative sacred texts such as Qur'an and bible

fundamentalism in the west

reaction to change, trends towards diversity and choice typical of secular and late modern society

fundamentalism in the third world

reaction to change being forced upon them from the western society.

the clash of civilisations- Huntington

religion has been the centre of a number of global conflicts. eg 9/11 terrorist attacks by fundamentalist islamists. globalisation has increased contacts between civilisations- conflict

criticisms of clash of civilisations

see huntingtons work as an example of orientalism- a western ideology that stereotypes eastern nations and people (especially muslim) as untrustworthy and inferior. labels them as 'others'

Pentecostalism in Latin America

Peter beger
'functional equivalent' to webers protestant ethic - encouraged development of capitalism- embrace a work ethic and lifestyle similar to calvinists.
-demands ascetic way of life emphasises personal discipline
-promotes economic development of capitalism

secularisation

wilson: the process where by religious beliefs practices and institutions loose social significance

church attendance today

2015 5% of adults attended church on Sundays
Census-number of christians in 2011- 59% compared with 72% in 2001
no religion in 2011 72% compared with 15% in 2001

belonging without believing

going to a place of worship but not actually religious. eg: older people for community, immigrants for advice and meet new people.
Grace Davie

believing without belonging

the privatisation of religion- people now practice in their homes
Grace Davie vic

divorce and secularisation

due to decline in traditional religion and the monopoly of truth, views on divorce are such more open- leading to an increase in divorce in late modern globalised society

family diversity and secularisation

-views from religious scripture on men and women's roles within the family have been disregarded due to the decline of religion
- more equal conjugal roles are taken part by men and women in the family.
-due to an increase in divorce family types have changed
-the nuclear famine is not the only accepted family type due to secularisation.

vicarious religion

Grace Davie
we experience religion second hand, we experience things through other people eg: marriage, funeral. we don't practice ourselves but expect the church to be there

we use religion when we are hatching, bathing and dispatching.

secularisation from within

America
-religion itself has become more secular
-church and religiosity has become 'watered down'- counselling service
-america- maintain popularity

religious market theory- stark and Bainbridge

-opposite to religious diversity
-religion thrives when there is choice eg: America

CRITISISE WITH SECULARISATION FROM WITHIN
ireland and Mexico-really high single religions so can't just be religious marketing

explanations of secularisation

modernisation decline of tradition replacement of rational and scientific ways of thinking to undermine religion. industrialisation- break up of small communities held together by common religious beliefs

social and religious diversity- religions intuitions are much more varied. growth of diversity undermined both the authority of religious institutions and the credibility of religious beliefs

max weber-rationalisation

the process which by rational ways of thinking and acting come to replace religious ones

protestant reformation in 16th century started a process of rationalisation. undermined religious worldview replaced it with rational scientific one

they used to see the world as enchanted and god was active in the world and humans could influence him

however process of disenchantment saw a shift and they now saw god as transcendent existing above and beyond the world. although he created the world he did not intervene with it

events could no longer be explained as the work of supernatural beings

using science and rational ways of thinking humans could discover the laws of nature no longer a need for religious explanations of the world undermines religious worldview

bruce- technological worldview

replaced religious explanations. eg: if a plane crashes we are unlike to regard it as the work of a supernatural being or god, we are now likely to look for technological or scientific faults

this leaves little room for religious explanations. however there is in times where there is little technological explanations eg is someone is from an illness which science has no cure, we look for religious help and pray for their suffering

argues that although science does not challenge religion directly, it does reduce scope for religious explanations

parsons- structural differentiation

occurs with development of industrial society. separate specialised intuitions carry out functions that were previously performed by a single institution.

religion dominated pre industrial society- now with industrialisation has become a smaller and more specialised institution- disengagement

privatisation- confined to the private sphere of the home and family- largely a matter of personal choice . lost meaning

state- acknowledges its personal choice and should not be identified with a particular faith

social and cultural diversity- secularisation

decline of community- decline of religion. collective religious rituals integrated into communities

industrialisation-undermining the consensus-small rural communities to large urban. diverse beliefs and values . different backgrounds=more diversity

criticisms of secularisation and community

religion can be a source of identity on a worldwide scale. this is true in jewish, hindu and muslim communities
some religious communities are 'imagined communities' interact through global media
Pentecostal flourish in urban areas