Assess the view that the growth of religious fundamentalism is a reaction to globalisation The issue of religious fundamentalism has emerged with many associating it with Islamic terrorism. However, as Item a states, fundamentalists are not necessarily violent they may just wish to return the “true path”, the basics of their faith. Some sociologists argue that this is a reaction to globalisation and the uncertain, risk society that people face. However, others argue that changes within a society can also encourage fundamentalism. Giddens argues that fundamentalism is a reaction to globalisation.
It suffuses the nationalist rhetoric with religious imagery, and most likely may be framed and formulated in religious or religiously tinged language. The content of the claim contains a distinctively religious type of nationalist program, which represents a distinct alternative to secular nationalism. Religious nationalist terrorism has been at work in countries like India, Iran, Egypt, Pakistan, and scores of others, but the most striking example is the Al Qaeda. This organization, the brainchild of Osama Bin Laden, can be termed as religious nationalist terrorist. “We call them religious because they use a religious idiom and shape their 'mandate' in divine terms.
Another overlapping theme, is challenging the concept that the worlds grievances are based on larger issues like religion as in, “Clash of Civilizations Theory” or taking part in the “Cosmic War” rhetoric. Aslan argues that the world’s problems are based on real grievances consequences of direct actions by other nations. The theme in Aslan’s first
Religion almost always forms divisions among societies, and that is one example demonstrated in this chapter. Other forces include education, ethnic backgrounds and economic situations among people. 4. Contrary to popular belief, throughout much of U.S. history, oppressed groups have used violence to achieve progress. What is the evidence to support this refutation of the myth of peaceful progress?
Do cultural or religious characteristics provide an answer? This essay would first evaluate the orthodox approach of Relative Deprivation, then discuss the novel approach of Resources Mobilization Theory. Alternatives approach to cultural and religious factors would then be examined, at last a new direction of Internet Revolution would be introduced. Traditional Perspective: Relative Deprivation Theory The classical argument of why people rebel was provided by Gurr (1970), who stated that deprivation-induced discontent is the main factor that leads to rebellion. He defined relative deprivation as “perceived discrepancy between value expectations and value capabilities”, namely people cannot achieve what they expected in their life.
Thus, not only are the Christian religious right in the United States and the global al Qaeda Muslims called fundamentalist, but so too are local parent groups who want restrictions placed on Internet access in local schools. Groups that want their religion practiced purely are called fundamentalist, as are groups pushing for an overhaul of the national or global political system who are at best culturally connected to a religion. So what is fundamentalism? Perhaps more so than many other concepts, fun- damentalism is a contextual phenomenon. As noted in the introduction of this review, many scholars think fundamentalism cannot be understood apart from modernity nor exist outside of modernity.
Question: If believing in a god or gods is good, then why is so much pain and suffering caused by religion--like the crusades, suicide bombings, etc., etc? Answer: This is a question we hear very often, and there are a number of ways of approaching the issue. I'd like to try a scientific approach. The position is that religion causes war. Just like, say, alcohol causes inebriation and sunlight makes things grow.
Religion as a force for social change There is a constant and great debating concerning the role of religion in society. Whereas some claim that religion acts as a conservative force, suggesting that in fact inhibits change. Others would argue that religion is a major contributor to social change. As expected many sociologists have taken the middle ground and argue that religion is in fact both a conservative force and an initiator of change. The view that religion is a conservative force stems from theories from Functionalists, Marxists and Feminists.
for religious movements. Showing two recent developments of new religious movements, popular culture and media are often intertwined. In Anthropology as an academic discipline, whose main interest is to understand how people live in the world, and how they make sense of the world around them, the interest in religion, belief and ritual has been on the rise as well, to understand concepts and theoretical approaches, and to see how they have been applied to religious phenomena in the past and present (Becker & William, 2011: 1). In the study of the reading Comaroff and Comaroff, we learn that Pentecostals”support governments that protect the liberty of commerce and religion, rather than social reform and redistribution” (Shepherd, N. & Robins, and S.
By studying different forms of theories regarding cultural and religious acceptance such as Neoconservatism, Multiculturalism and Relativism we would be able to define and learn to accept as well tolerate other societies, culture, and religious beliefs to coexist harmoniously. My paper will speak on key points of Islamic religion, Extreme Islamic religion, Western world and cultural societies acceptance theories. Inside current news around the world on the fight against Islamic extremist and non-Muslims has become an ongoing war on our soil and across the world. Extreme Islam does not share the same mentality or values of their less then extreme Islamic brother’s, nor do they share the same values, religion, and cultures system as the rest of the Western World. Islamic Extremism is driven by totalitarian interpretation of Islam “global Islamic