1.
Religion and Globalisation

2.
Learning Outcomes….

3.
What is Globalisation? (& how is Religion related to it?):
The idea that the world is becoming increasingly interconnected and
that barriers are disappearing e.g. as a result of instantaneous
communication systems, deregulation of trade, the creation of global
markets, global media and culture.
> As Societies & Religions become increasingly closer to one
another, there is potential for religious conflict, diversity and
change.
> When one society or state dominates another, people may
use religion to explain, justify or resist this domination.
> Cultural and Social changes brought by globalisation may threaten
cherished values & lead some to turn to the certainties promised by
fundamentalist religions.
>Religious ideas lead some people to act in new ways that
encourage economic development in less developed
societies.

4.
Religion & Economic Development.
It is easy to argue, when considering Secularisation, that as new
technologies, medias, science and rationality spread around the world,
that Religion loses it’s significance to society & thus fades away (Look
at your notes on ‘postmodernism’ as well as ‘secularisation’).
HOWEVER it is argued by some that religion aids economic
development and that the economy, technological advancement
and modernisation go hand in hand i.e. Religion and economic
growth are compatible rather than hindering one another…….
Does Religion have a place in the Modernisation of
Societies? Arguably not…..
Don’t forget the
Calvinists!!!

5.
In short, Weber shows us how Religious
Ideals can lead to Economic
Development (rather than hinder
development) which lay the foundation
for a ‘Modernised’, ‘Technologically
Advanced’, ‘Capitalist Society’.
Weber highlighted this idea (that religion can promote
economic develop) in 1904. For a more up-to-date example
however we can look at India……….

6.
‘God and Globalisation’ in India
Nanda highlights how India is the worlds fastest growing
economy and that, even though India is becoming
‘Modernised’, Hinduism is growing alongside it rather than
fading out (as Secularisation theory would suggest).
Nanda (2008) examines how the role of Hinduism (85% of
the population) is legitimising both the rise of a new Hindu
‘ultra-nationalism’ and the economic prosperity of the
Indian Middle Class.
Hinduism, consumerism and the middle class….
Globalisation has created a scientifically educated middle class in
India who work in it IT, pharmaceuticals and biotechnology.
Secularisation would suggest that these people would be the first
to abandon religion for the more scientific, rational outlook on the
world………but this is not the case……

7.
The vast majority of this class continue to believe in
the supernatural…
• 5% said their religiosity had declined
• 30% said they had become even more religious
• ‘Urban educated Indians are more religious than
their rural, illiterate counterparts.’ (SYNOPTIC LINK: Challenges
Marx’s views…….)
What motivates the sophisticated, urban middle class to
continue to believe in miracles and the supernatural?
It cannot be due to existential insecurity, as they are not
poor. It also cannot be a defensive reaction to
modernisation, as they are embracing modernity and are
optimistic about the opportunities globalisation brings…….

8.
In light of this apparent contradiction Nanda offers us an
explanation of the growing religiosity of Hindus by suggesting their
religiosity is a result of their ‘Ambivalence’ (uncertainty) towards
their new found wealth in the contemporary globalised world.
Traditionally Hinduism preaches the ‘Renunciation’ of materialism & this
conflicts with the fact that many Hindus are becoming increasingly
wealthy due to globalisation.
Far from letting this conflict undermine their religion, Hinduism is
adapting to the globalised world & embracing prosperity & self-
advancement. Contemporary Hindu Holy Men are preaching the message that
desire is not bad & that material wealth is actually a sign that
people are motivated, optimistic & hard-working.
Many M/C Hindus pay for religious rituals & attend extravagant festivals which
takes the guilt of materialism away – they are able to use their wealth to develop
their religion.
M/C Hindus are being taught that consumerism can be ‘Spiritually Balanced’
by paying for the performance of religious rituals (particularly paying poor
villagers to perform their rituals for them).

9.
Hindu ‘ultra-nationalism’
In a Global Attitudes Survey 93% of Indians agreed
with the following statement….
‘Our people are not perfect, but our culture is
superior to others’.
This figure (93%) was higher than any other country.
These ‘Hindu values’ are constantly
promoted via politicians and the
media.
In this Hindu ‘ultra-nationalism’ the
worship of the Hindu Gods have
become the same as worshipping
the nation of India = a civil religion.
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.

10.
Hinduism and India’s Economic Growth are
therefore very much tied together, they are
complimentary to one another.

11.
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.
A final example of such a relationship between Religion and
Global Economic Growth can be found in Latin America………
TIGER
ECONOMIES!

12.
Starter: Recap questions
The world is becoming increasingly interconnected and
barriers are disappearing.
1. Outline two ways in which these disappearing barriers
may impact religion.
2. According to Nanda, why is the Indian MC more religious
than other social groups? (Ext for this: Why would we
expect them to be more secular?)
3. Why might some suggest that the nation of India is
becoming a civil religion?
4. State two ways in which post-Confucianism has spurred
China’s global economic development.

13.
Berger (2003) Pentecostalism in Latin America
Berger uses Latin America (Uruguay, Brazil, Argentina,
Columbia, Chile, Ecuador, Venezuela and Peru) to
show how religion is spurring on Global Economic
Development.
Berger shows how Pentecostalism is
spreading through Latin America stressing
hard work, asceticism, commitment….. just
like Weber’s ‘Protestant Ethic’.
He agrees with Weber that ‘Religious Values ‘are not enough but
both the ‘Normative Conditions’ & the ‘Material Conditions’ are
required for economic development.
Brazil for example is not developing as much as other South
American countries as they lack resources even though
Pentecostalism is spreading.

14.
Religious Fundamentalism (the global context)
To critically understand the explanations for fundamentalism
Task: The characteristics of
fundamentalism
Match the key feature to its
definition.
EXT: Read ahead -
fundamentalism and
modernity
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.
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.

15.
SYNOPTIC LINK
“The growth of fundamentalism challenges the view
that the world is becoming more secular.”
Assess the extent to which sociological arguments and
evidence support this view.
(33 marks)
NOTE: This is an old specification
paper BUT the synoptic link
remains the same. You must be
able to use fundamentalism -
could fundamentalism be the
response to a secular society?

16.
Fundamentalism, Modernity and a response to Globalisation
“Fundamentalists have no time for democracy, pluralism,
religious tolerance, peacekeeping, free speech, or separation
of church and state.“
(Karen Armstrong)
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.
Giddens (1999) -
fundamentalism is a
response to
globalisation which
undermines traditional
social norms
concerning the nuclear
family, sexuality,
abortion etc.
This leads to feelings of void,
meaninglessness and uncertainty.
Fundamentalists do not want an
uncertain world - they retreat to faith
based answers and away from the risks
associated with a globalised world.

17.
Fundamentalism: A response to Cosmopolitanism (Giddens)
The opposite to fundamentalism - 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. Hervieu-Leger would refer to
these people as pilgrims.Fundamentalist response to this -
too much freedom of choice and
uncertainty.
People are attracted to
fundamentalism because they are
intimidated by uncertainly and find
sanctuary in ‘old certainties’.

18.
Fundamentalism as a response 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.

19.
AO3: Some weaknesses…….
Ignores the idea that reinventing religion may in
fact be modern ‘reflective’ thinking?
Oversimplified -
cosmopolitanism
OR
fundamentalism….
what about those
individuals that fall
somewhere
between (hybrids?)
We focus heavily on
Islamic fundamentalism
e.g. conflicts in the
Middle East, but these
are normally fuelled by
poor living standards
than a reaction to
globalisation (Haynes,
1998)

20.
STARTER: Remember, remember……
• I will put a number of sociological terms on the board. I will
put one minute on the clock.
• You must try and remember all the words.
• After one minute, I will removed the words and you must
write down as many DEFINITIONS for the words as possible.
• The student who remembers the most words wins (note:
this will be for the WHOLE of beliefs!)
• Are you ready……

21.
Cultural amnesia
Asceticism
Disenchantment
Postmodernism
Structural differentiation
Spiritual shopping
Electronic church
Religious pluralism
Ultra - nationalism
Sacred canopy
Predestination
Totemism
Rationalisation
Opium of the people
Hegemony
Calvinism
Sacred
Liberation theology
Alienation
Disneyfication
Project identity
Disembedded

22.
Monotheism and Fundamentalism (further responses to
globalisation and postmodernism)
• Bruce (2008) sees fundamentalism as being confined to
monotheistic religions believing in a single, almighty God -
Judaism, Islam and Christianity. On the other hand,
polytheistic religions - such as Hinduism - are unlikely to be
fundamentalists.
• Think back to the characteristics of fundamentalism -
what do monotheistic religions have that polytheistic
religions do not?
Monotheistic religions follow the
teachings of one, authoritative, sacred
text which lays down specific rules - in
contrast, polytheistic religions have no
overriding claim to one, single truth.

23.
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.

24.
Secular Fundamentalism – Secular movements can
also become fundamentalist.
• So far we have looked at fundamentalism as a religious
response to modernity and globalisation (postmodernism.)
• Davie argues that fundamentalism may also be a secular
response to changes in modern society.
• Secular societies can also be fundamental…………….

25.
In conclusion:
• Both religious and secular movements can become
fundamentalist as a result of greater uncertainties of life in
a late modern or postmodern world.
• When secular ideologies, such as nationalism, come under
attack, some supporters resort to fundamentalism.
Another example – some French
local councils controlled by right
wing parties have stopped serving
alternatives to pork in their school
meals, on the grounds that all
pupils must be treated equally and
that religion must be kept out of
the secular sphere.
Cultural racism?
Or the liberal language of
universal equality and
social integration??

26.
Clash of Civilisations https://www.youtube.com/watch?v=IBKYGaMkFIM
Huntington identifies seven civilisations: Western, Latin, American,
Confucian, Japanese, Islamic, Hindu & Slavic-Orthodox.
Although Religion binds countries within these civilisations together,
Religion also causes conflict between civilisations.

27.
In the globalised world, religion creates an
‘Us vs Them’ mentality as competition for
wealth and military power grows on the
global scale.
Religious differences are also harder to
solve than political ones as they are ‘closed
systems’ and deeply rooted in culture and
history.
AO3: Criticisms – Jackson argues that
Huntington’s work is based on a western ideology
that stereotypes eastern nations and people
(especially Muslims) as untrustworthy and
fanatical.
This is a grossly misleading ideology that
portrays the whole of Islam as the enemy.
In reality only a tiny minority of the world’s 1.5
billion Muslims are remotely interested in the
‘holy war’.
Huntington believes
that the West is
under threat e.g.
from Islam, and
urges the West to
reassert its identity
as a liberal-
democratic Christian
civilisation.

28.
The real clash of civilisations: Inglehart & Norris (2003)
Religion & Politics does not cause a ‘Clash of
Civilisations’ - it is attitudes to sexuality &
gender liberalism that causes the real
‘Clash’…..

29.
Globalisation & Religion as a ‘Cultural Defence’.
As the world ‘Globalises’, national identities mean less and less e.g.
politicians now talk about the ‘European Community’ or ‘The Middle
East’ or ‘Asia’ rather than identifying individual countries.
As such societies around the world are experiencing a ‘crisis of identity’
whereby their cultures, languages, traditions & politics are becoming
less significant.

30.
Poland & Catholicism (1945 – 1989)
During this era, Poland was under
communist rule (forced on them
by Russia’s Soviet Union).
Catholicism was suppressed
during this time but still acted as a
symbol for Polish National
Identity.
Synoptic link:
Secularisation

31.
Iran & Islam (1979 Revolution)
In the 1950s the democratic government in
Iran was overthrown by a ‘Pro-Western
regime’ which was supported by Western Oil
Companies and Western governments.
Both Poland and Iran act as examples of how religion has acted as a ‘Cultural Defence’ against
a perceived external threat of the Globalised World.

32.
Outline and explain two ways in which religion and
development may be related in the world today (10 marks)
Spend 15 minutes on this question and divide your time equally between the
two ways.
Possible ways: role of Hinduism in legitimising prosperity of the new MC in
India, post-Confucian values among Chinese entrepreneurs in the East Asian
‘tiger economies’, the economic role of Pentecostalism in Latin America and
fundamentalism as a response to modernisation and Westernisation in Iran.
Describe each way in some detail and explain how each way indicates a
relationship between religion and economic development in the world today.
Use concepts and issues as above plus globalisation, colonialism,
Westernisation, cultural defence, civil religion, consumerism, Hindu ‘ultra-
nationalism’ the role of the Protestant Ethic, risk society, cosmopolitanism.

33.
While fundamentalism is often associated with Islam,
there are fundamentalist groups in many other major
religions, including Christianity. In the USA, for
example, the so-called New Christian Right is a
significant political force in some States, and its
members have challenged many liberal reforms such as
legislation on abortion. Some sociologists argue that
fundamentalism is an inevitable reaction to the erosion
of religious certainties in modern and postmodern
Society.
Applying material from item A4, analyse two
explanations for the rise in religious fundamentalism [10
marks]

34.
The 20 mark Q
Some sociologists argue that one response to globalisation has been
the growth of religious fundamentalism. Much has been written
about the decline of religious belief and the secularisation of modern
societies, but fundamentalism seems to go against this trend. Many
associate fundamentalism with violence, and religious and political
extremism. However, while fundamentalists may have views that
differ greatly from the mainstream, this does not automatically make
them violent or anti-society.
Fundamentalists usually seek a return to what they would see as the
‘true path’. They reject modern interpretations of faith as having lost
their way because teachings have been watered down over the
decades. Fundamentalists seek a return to a literal interpretation of
their holy book and strict obedience to religious teachings.
Using material from Item A and elsewhere, evaluate the view that
the growth of religious fundamentalism is a reaction to globalisation.
(20 marks)