Religion in a global context
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- Created on: 07-12-17 23:21
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- Religion in a Global context
- religion and economic development
- it is argued that religion is becoming less considered due to new technology media and advancements in science
- HOWEVER it is argued that economic development and religion go hand in hand
- Weber shows us how religious ideals can lead to economic development which may lay the foundation for a modernised capatilist society.
- 'God and globalisation' in India
- Nanda highlights that India is the worlds fastest growing economy
- Ambivalence towards their new found wealth in the contemporary globalised world
- Embracing prosperity and self-advancment
- contemporary Hindu men are preaching that desire is not bad
- Hinduism is growing alongside the economy
- Globalisation has created a scientifically educated middle class in India which secularisation would say these people should be the first to abandon religion.... this is not the case
- in a survey by the centre for the study of developing societies the vast majority of this class continued to believe in the supernatural
- 5% said their religiosity had declined
- 30% said they had become more religious
- Urban educated indians are more religious than their rural illiterate counterparts.
- in a survey by the centre for the study of developing societies the vast majority of this class continued to believe in the supernatural
- Nanda highlights that India is the worlds fastest growing economy
- Hindu-ultra-nationalism
- Nanda (2003) also examines the role of Hinduism in legitimising a triumphalist version of Indian nationalism.
- Nanda argues that Hindu beliefs have instilled a sense of national pride within it’s followers which creates hard working, industrious people – which helps explain the growth in India’s economy
- Redding
(1990) The Spirit of Chinese Capitalism: (Capitalism
in East Asia)
- East Asia also acts a useful example of how Religion & the growing Global Economy go hand in hand. Countries such as China, South Korea, Singapore & Taiwan are all experiencing rapid economic growth in the Global Market.
- Redding uses China as a particular example of how ‘Post- Confucianism’ (an intellectual movement in the 20th century – merging Confucianism elements and new, Western philosophies e.g. rationalism) encourages hard work, self-discipline, commitment to education & self-improvement.
- These religious values act like Weber’s ‘Protestant (Calvinist) Ethic’ which ultimately promote economic development and capitalism. Confucianism has spurred on China’s Global Economic Development.
- The
characteristics of fundamentalism
- Fundamentalists appeal to tradition - they seek return to the basics or fundamentals of their faith. It arises when traditional beliefs and values are being threatened in modern society, particularly due to the impact of the globalised economy.
- In a global context, the issue of fundamentalism has emerged as a major area of media and political concern, most notably in relation to international Islamist terrorism. However, the term ‘fundamentalist’ can be applied to followers of other religions e.g. Protestant Christians.
- The threat to traditional beliefs can come from outside, for example through capitalist globalisation, the penetration of western culture, or military invasion.
- Fundamentalism and modernity
- Davie (2013) – people who hold traditional and orthodox beliefs and values are threatened by a modern secularist culture and by the impact of scientific research on Western thought and culture. They feel the need to defend themselves against it.
- Giddens (1999) - fundamentalism is a response to globalisation which undermines traditional social norms concerning the nuclear family, sexuality, abortion etc.
- Cosmopolitanism
- Giddens contrasts fundamentalism with cosmopolitanism - refers to a way of thinking that embraces modernity, is open to alternative views and modifies beliefs based on new ideas (‘reflective’ thinking.)
- Cosmopolitan religion and spirituality emphasises personal choice and self improvement, rather than submission to authority. It is tolerant of other views and open to new ideas. Hervieu-Leger would refer to these people as pilgrims who explore New Age spirituality.
- Responses to Postmodernity
- Zygmunt Bauman (1992) has a similar argument to Giddens and sees fundamentalism as a response to living in postmodernity.
- Postmodern society brings freedom of choice, uncertainty and a heightened awareness of risk, undermining the old certainties about how to live that were grounded in tradition.
- Manuel
Castells (2010) distinguishes
between two responses to postmodernity
- Resistance identity - people who feel threatened and retreat to fundamentalist communities
- Project identity - foreword looking and engages with social movements e.g. feminism.
- Monotheism
and fundamentalism
(further responses to globalisation and postmodernism)
- •Like Giddens, Bruce (2008) sees fundamentalism as being confined to monotheistic religions believing in a single, almighty God - Judaism, Islam and Christianity. However Bruce confined fundamentalism to monotheistic religions. Polytheistic religions - such as Hinduism - are unlikely to be fundamentalists.
- Fundamentalism
- Christian vs Islamic Responses (Bruce)
- In the West…..Fundamentalism is a response to trends towards diversity and choice e.g. New Christian Right oppose gender equality, sexual ‘permissiveness’, abortion and the privatisation of religion. The aim is to integrate the state and the church.
- In the Third World…..Fundamentalism is a reaction to changes being thrust upon society by the outside world, which are triggered by globalisation e.g. Western values being imposed by foreign capitalism or by local elites supporting the West. The aim is to resist the states attempt to confine religion to the private sphere.
- religion and economic development
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