Cultural Dimensions of Globalization: Globalization of Religion PDF

Cultural Dimensions of Globalization: Globalization of Religion 1. Introduction The globalization of religion is a multifaceted phenomenon that reflects the interconnectedness of cultures across the globe. As communication technologies advance and travel becomes more accessible, religious beliefs a...

Cultural Dimensions of Globalization: Globalization of Religion 1. Introduction The globalization of religion is a multifaceted phenomenon that reflects the interconnectedness of cultures across the globe. As communication technologies advance and travel becomes more accessible, religious beliefs and practices transcend geographical boundaries. This report explores the cultural dimensions of globalization, examining how religions adapt, evolve, and influence one another in an increasingly interconnected world. The interplay between local traditions and global religious movements shapes identities, fosters dialogue, and sometimes generates conflict, making it crucial to understand these dynamics in contemporary society. Intro - Religion is perhaps the most difficult subject to study from an objective point of view. Some people are deeply committed to their own religious beliefs and are not interested in examining alternative views that they believe are "weird" , threatening, or utterly ridiculous. Others do not believe in supernatural beings and are skeptical of sociology's concern with matters that appear to be beyond the realms of science. Defining Religion - System of socially shared symbols, beliefs, and rituals that is directed toward a sacred, supernatural realm and addresses the ultimate meaning of existence. Varieties of Religion A. Animatism - A system of beliefs in which supernatural forces rather than beings (gods and spirits) are the dominant power in the universe. B. Animism - The Belief that spirits beings inhabit the same world as humans, but on another plane of existence. Animism vs. Animatism: Both: Beliefs are often found in the same culture. Can have the two beliefs combined in one object ○ A tree may have an individual spirit and also hold an impersonal force Difference: Animatism does not have a personality--it is an impersonal "it" rather than a "he" or "she". Animism can have gender and/or personality characteristics similar to people Social organizations of religion - The idea of religious visionaries can capture the public imagination and inspire change, even social revolution. But in the long run, the relative influence of any religion depends on religious communities that are organized to promote religious ideals and objectives. Sociologists classify religious organizations into four ideal types- ecclesia, denomination, sect, and cult. A.Ecclesia - The ecclesia is a large formally organized religious body that includes most members of society and is supported by and closely allied with secular and state powers B. Denomination or Church - The denomination is one of a number of established, socially accepted religious organizations that maintain tolerant relations with other denominations in the context of religious pluralism. C. Sect - A sect is a small, less formally organized group that usually has separated from a denomination and is a negative tension with larger societies. D. New Religious Movement (Cult) - A new religious movement (cult) is a loosely organized and transient religious organization that includes religious beliefs and practices that are considered novel and at odds with a society's religious tradition. Some Cults a. Church of Flying Spaghetti Monster (college campuses in North America and Europe) - The Flying Spaghetti Monster (FSM) is the deity of the Church of the Flying Spaghetti Monster, or Pastafarianism, a parodic new religious movement that promotes a light-hearted view of religion. It originated in opposition to the teaching of intelligent design in public schools in the United States. b. Church of Scientology (Los Angeles) - The Church of Scientology is a group of interconnected corporate entities and other organizations devoted to the practice, administration and dissemination of Scientology, which is variously defined as a cult, a business, or a new religious movement. The movement has been the subject of a number of controversies, and the Church of Scientology has been described by government inquiries, international parliamentary bodies, scholars, law lords, and numerous superior court judgements as both a dangerous cult and a manipulative profit-making business. c. Church of Satan (Poughkeepsie, New York) - The Church of Satan (CoS) is a religious organization dedicated to the religion of Satanism as defined by Anton Szandor LaVey. Founded in San Francisco in 1966, by LaVey, it is considered the "oldest satanic religion in continual existence", and more importantly the most influential, inspiring "numerous imitator and breakaway groups". According to the Church, Satanism has been "codified" as "a religion and philosophy" by LaVey and his church. Founded in an era when there was much public interest in the occult, witchcraft and Satanism, the church enjoyed a heyday for several years after its founding. Celebrities attended LaVey's satanic parties and he was invited on talk shows. His Satanic Bible sold nearly a million copies d. South Korea's Unification Church (S. Korea) - The Unification Church is a new religious movement derived from Christianity, whose members are called Unificationists or sometimes informally Moonies. e. Kingdom of Jesus Christ (Philippines) The Kingdom of Jesus Christ, officially the Kingdom of Jesus Christ, The Name Above Every Name, Inc., is a Philippine-based nontrinitarian Restorationist church. It was founded by pastor Apollo Quiboloy, whose followers refer to him as the "Appointed Son of God" Religion and Society Religion and Functionalism 1. Religion can promote social solidarity through common symbols, belief, norms, and collective rituals. 2. It may also provide individuals and groups with emotional comfort and support, morale and motivation, and a sense of individual and group identity. 3. All societies through religion require collectively and rituals for their cohesion and survival. The conflict perspective of religion: Karl Marx Karl Marx and other 19th century German social theorist believed that the world would be a better place without religion. To their thinking, religion was the weapon by which wealthy and powerful groups maintained their privileged position and oppressed those beneath them in the social hierarchy. "Religion is the sigh of the oppressed creature, the sentiment of a heartless world, and the soul of soulless conditions. It is the opium of the people." Karl Marx Religion and Social Change: Max Weber Max weber's comprehensive study of religions worldwide revealed that while some were fact highly conservative, others- in particular, Protestants and Puritanism in Western Europe and America- inspired major social and economic movements. Secularization and Religious Movements Rodney Stark (1990, p. 201) argued that during the past century, only one social science thesis had near universal acceptance: the secularization thesis, which maintains that the global spread of modernization and of more rational and pragmatic approaches to life inevitably leads to the decline of small-scale societies that are based on traditional and religious worldviews. Trivia Time Did you know that Desmond Doss (who was once awarded with the congressional Medal of Honor for rescuing at least 75 men on the Hacksaw Ridge in the Battle of Okinawa and was known to be a conscientious objector) is a Seventh-day Adventist. He refused to bear arms and did not allow himself to go out on Saturday 2. Description 2.1 Definition of Globalization of Religion The globalization of religion refers to the spread and exchange of religious beliefs, practices, and values across national and cultural borders. This process is facilitated by various factors, including migration, digital communication, and international travel. As people move and interact, they bring their religious traditions with them, leading to a blending of practices and the emergence of new religious expressions. 2.2 Factors Driving Globalization of Religion 1. Migration: Economic and political factors drive people to migrate, resulting in diverse religious communities forming in new regions. These diasporas often maintain their religious practices while also adapting to local cultures. 2. Technology: The internet and social media platforms have revolutionized the way religious ideas are shared and experienced. Virtual communities allow individuals to connect with others who share their beliefs, regardless of location. 3. Global Institutions: Organizations such as the United Nations and various global religious councils facilitate interfaith dialogue and cooperation, promoting a broader understanding of different faiths. 2.3 Effects on Local Cultures The globalization of religion can have both positive and negative effects on local cultures: Cultural Exchange: Globalization fosters cultural exchange, enriching local religious practices with new ideas and interpretations. For example, the incorporation of meditation practices from Buddhism into Western spiritual traditions illustrates this blending. Cultural Homogenization: Conversely, the dominance of certain global religions can lead to the marginalization of local traditions. In some cases, this has resulted in conflicts between indigenous beliefs and more widespread religions, as seen in areas where Christianity and Islam have spread rapidly. CASE STUDY Report on "Christians Against Globalization in the Philippines" 1. Introduction The paper "Christians Against Globalization in the Philippines" by Kathy Nadeau explores the role of Basic Christian Communities (BCCs) in promoting sustainable development as a response to globalization's adverse effects. It presents these communities as part of a broader international coalition opposing what is termed "new imperialism." The paper argues that grassroots movements can redefine development paradigms, emphasizing social and environmental justice. 2. Context of the Study The study is set against the backdrop of the Philippines' historical struggles against colonialism and neocolonialism, particularly during the Marcos dictatorship (1972-1986). The BCCs emerged in this context, influenced by social teachings from Vatican II and Latin American liberation theology. They aim to empower marginalized communities through local initiatives that address social, political, and environmental injustices resulting from macroeconomic development processes imposed by global elites. 3. Key Findings Basic Christian Communities: The BCCs serve as platforms for local empowerment, encouraging self-reliance and sustainable practices. They integrate environmental consciousness into their social justice agendas.  Development Aggression: The paper defines development aggression as top-down development imposed without local consent, contrasting it with sustainable, community-driven development. Cultural Reclamation: BCCs promote the revitalization of traditional practices and community solidarity, challenging both economic exploitation and cultural disintegration. Resistance to Labeling: The movement faces stigmatization, being labeled as communist or terrorist by elites, highlighting the tension between grassroots movements and established power structures. 4. Stakeholders Local Communities: Farmers and residents involved in BCCs who benefit from sustainable practices and community solidarity. Church Leaders: Clergy supporting the BCCs, who provide spiritual guidance and organizational backing. Non-Governmental Organizations (NGOs): Groups advocating for human rights and environmental justice that collaborate with BCCs. Government Entities: Local and national government officials who may support or oppose BCC initiatives based on political interests. 5. Conclusion Kathy Nadeau's paper underscores the potential of Basic Christian Communities to serve as effective agents of change against the adverse effects of globalization in the Philippines. By fostering local empowerment and sustainable practices, these communities not only address immediate socio-economic challenges but also contribute to a broader movement for social and environmental justice. Their ongoing struggle against labeling and repression highlights the need for supportive policies that recognize and promote grassroots initiatives as vital components of sustainable development. References https://www.slideshare.net/slideshow/the-globalization-of-religion/236999020 https://scholarworks.lib.csusb.edu/cgi/viewcontent.cgi?article=1008&context=anthro-publications