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Jetzt kostenlos anmeldenWhat is the role of religion in society? Is it a driving force for good, or does it have oppressive roots?
This is a summary article; you can find more detailed explanations on each of the subtopics below in separate StudySmarter articles!
Religion has been part of human societies since ancient times. Religious beliefs and practices show how people react to their environments.
As a core part of human societies, religion has been an important topic in sociology for a long time. Sociologists have researched religions both as belief systems, and as social organisations and institutions. They have tried to find objective answers to questions regarding religion and human society.
While all theorists attempt to provide objective answers, explanations differ between different perspectives.
The role of religion in society has varied across time, place, and culture. Different sociological perspectives have argued for different roles that religion fulfils in society.
Religion has a different influence on different social classes, on people from different generations, and on different genders and ethnicities.
Voas and Watt found that middle-class people attend church in higher numbers in the UK than lower-class people (2014). At the same time, Ashworth and Farthing (2007) claimed that working-class people are more likely to believe in God.
Max Weber believed that there was a connection between religiosity and poverty (1920). He said that certain sects and religious movements appeal to people of the lower classes, as they offer support and comfort for the financial troubles and social deprivation that people from these classes often suffer from.
Following Weber, Ken Pryce argued that the core values of Pentecostalism e.g. the importance of community, family, and hard work, are all useful in coping with poverty and emotional deprivation, which the working classes and ethnic minorities often suffer from.
The middle class often uses religion to find comfort for psychological and social deprivation. They also look at religious activities as opportunities for social networking.
People generally turn to religion as they get older. However, minority religions have a younger base than Christianity in the UK. New Religious Movements and New Age Movements are often popular among the young as well.
Voas and Crockett established two main reasons for these age trends (2005).
The ageing effect highlights the fact that people seem to turn to religion and spirituality as they get older. As people approach death, they think more about the afterlife, and search more for answers to the ultimate questions of life. Religions offer various explanations and answers, and the positive idea of 'Heaven'; together, these may be comforting for people as they get older and closer to the end of their lives.
The generational effect refers to the idea that each new generation is less religious than the previous one, as a result of secularisation. The older population, who attend church and are overall more religious, grew up in a society where religion was much more a part of everyday life, socialisation, and education than it is in the lives of young people today.
Sociologists argue that New Religious Movements and New Age Movements have an extensive following among younger people because they tend to look for means of spirituality that can serve as alternatives to the traditional religions and their outdated dogmas.
Tariq Modood et al. (1997) found that the rates of religious participation are higher than average among ethnic minority communities in the UK. While less than one-third of Christians said they practised religion regularly, 80 per cent of Muslims and around two-thirds of Hindus, Sikhs, and Jews said religion is an important part of their everyday lives.
Sociologists argue that there are four main reasons for the higher level of religious involvement among minority ethnic groups.
Steve Bruce claimed that religion can be a source of emotional support for those who live in an uncertain, often hostile, new cultural environment (2002). Religious communities provide space for the preservation of the minority culture and language in an oppressive, sometimes racist atmosphere (1999).
Most ethnic minority migrants in Britain came from rather traditional, religious societies; and religion has helped these migrants cope with the practical and emotional difficulties of adjusting to a new culture. Religious institutions provide a sense of community and a common cause for all their followers.
According to cultural transition theory, once a community has settled into a new environment, their religiosity gradually decreases.
Max Weber drew a connection between religiosity, ethnicity, and poverty (1920). He claimed that ethnic minorities usually experience higher levels of social and economic deprivation, and living in poverty eventually turns them towards religion. This is because religious faith can provide guidance and support in difficult circumstances.
Neo-Marxists, led by Otto Maduro, claim that religious institutions can generate revolutionary change for the oppressed in society thanks to their economic independence. Ethnic minorities are often exploited in society; neo-Marxists have observed that their resistance is often based in religious institutions.
Miller and Hoffmann found that women were more interested in religion than men, had stronger religious commitment, and attended church services in higher numbers than men (1995). A few explanations have been offered for this.
One explanation for women's more active engagement with religion is rooted in traditional social role theory. In traditional society, women assumed a more passive, caring, and nurturing role, through childcare, home-making, and taking care of the elderly and sick. These all fit well with the teachings of conventional religions, e.g. Christianity.
Women often didn't work outside the home, so they had more time to participate in religious practices.
According to sociologists, as long as women accepted the traditional gender role of being mothers and home-makers, they found comfort, guidance, and a supportive community through traditional religions like Christianity, Islam, or Judaism.
Linda Woodhead (2007) and Steve Bruce (2012) note that since the 1960s, more and more women have been leaving traditional religions and joining New Religious Movements and New Age Movements. They argue that these new organisations provide more freeing practices and means of spirituality than the conservative, often patriarchal doctrines of traditional religions that feminists condemn.
Let's look at how a few approaches view the role of religion in maintaining and combating oppression in society.
Karl Marx argued that religion is the primary source of oppression and deceit in society (1843). It deceives the working-class into believing that the social setup, built on their exploitation, is God's will; this benefits the bourgeoisie.
According to Marx, the claim that there is an all-powerful God who created and controls the universe prevents the working class from rising up against their oppression. The Bible even preaches that being poor is a direct path to 'Heaven', where all work and suffering will be rewarded. Marx believed that the proletariat must wake up from religion-induced 'false consciousness' and take their liberation into their own hands.
Radical feminists of the second half of the 20th century argue that traditional religions evolved in patriarchal societies, where men used religious texts and dogmas to justify women's oppression.
Simone de Beauvoir saw religion as a tool of deception rather than a tool of direct control, while Mary Daly believed that women live in a ‘planetary sexual caste system’ which is built on the exploitation of women (1968). Nawal El Saadawi offers a new perspective on religion and gender - according to her, Islam is not an inherently patriarchal religion. Men have simply shaped and twisted the Islamic doctrine over the years to justify their superior status in society and to control women.
Religion has been part of human societies since ancient times. The existence of different religious beliefs and practices show how people react to their environments.
The role of religion in society is varied across time, place, and culture. Different sociological perspectives have argued for different roles religion has fulfilled in society.
Religious beliefs and practices show how people reacted to their environments. These beliefs and practices are integrated into a society's culture over time, and are closely linked with other parts of that society's culture, such as art, music, literature, and language.
As religions have always developed in societies, the two are closely connected. Sociology has researched religions both as belief systems, and as social organisations and institutions, to find the relationship between society and religion.
Globalisation has contributed to the spread of religions, so people of a certain society can have different religions. At the same time, different societies all over the world can practise the same religious rituals and believe in the same faith. Religion is not necessarily a signifier of a certain society anymore, or vice versa.
The social structure and beliefs of the Sumerian society of ancient Mesopotamia were highly based on their religion. This was a polytheistic religion; they believed in multiple gods. The Sumerian society is famous for being the first literate society that we know of.
Give two practical examples of how religion was used to bring about social change.
The following are examples of how religion, religious beliefs, and/or religious organisations have caused a social change:
Give an example of how the beliefs and values of the Protestant religion gave rise to Capitalism around the 17th century in Western Europe.
Weber suggests that a particular branch of Protestantism called Calvinism played a crucial role in causing the social change of capitalism in Western Europe in the 17th century. Calvinism advocates the principle of predestination; God has already decided who is going to heaven and who is going to hell even before birth.
As a result, Calvinist communities were encouraged to work hard for the glory of God and stay motivated to stick to the ethical codes out of fear of hell. Nonetheless, if we take a long-term approach, it was the Protestant work ethic that unintentionally led to the emergence of Capitalism.
What is the difference between 'sacred' and 'profane'?
The profane refers to daily mundane life; the regular routine of waking up in the morning, going to work, doing household chores, etc. The sacred refers to things that surpass the monotony of everyday life. These are things that are regarded as extraordinary and inspiring reverence and are set apart from society; spiritual places for example, such as a temple, church, or mosque.
Why did Durkheim study totemic religion?
Durkheim studied the totemic religion of native Australians to enhance his theory on religion.
What is a 'totem'?
A totem was a plant or animal, usually represented by wood or stone carvings and drawings. The totem was a symbol of the origin of a particular clan and had distinguishing features representing each clan. The clan members treated the totem as something sacred, equivalent to God.
Why did Durkheim conclude that clan members worshipping the totem actually implies that they are worshipping the society?
He believed that the clan members (individuals) collectively worshiped the clan’s totem (society) because the totem - a religious or sacred symbol is simply an easier entity to conceptualise and worship.
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