Beliefs in Society - Theories of Religion Flashcards
(25 cards)
Durkheim (1915) and the definition of religion:
Religion is defined by how it divides society into the sacred (things set apart and forbidden that inspire awe) and the profane (things without special significance) and certain collective rituals. This worship of the sacred is also actually the worship of society as society is the only thing powerful enough to command such feelings.
Durkheim (1915) and totemism:
He believed that he could find the essence of religion by studying it in its simplest forms: the Aboriginal Australian Arunta tribe collectively worshipped a totem representing the clan’s identity and origin, reinforcing social solidarity and sense of belonging.
Durkheim (1915) and collective conscience:
Religion reinforces collective conscience and maintain social intergration via regular shared rituals that bind individuals together and allow us to function as a community and a society.
Durkheim (1903) and the cognitive functions of religion:
Religion helps humans conceptualise ideas for reasoning and survival - religion provides consistent categories such as time, space and causation, such as tribes being divided provides humans with an early understanding of classification.
Give 2 criticisms of Durkheim’s theory of religion.
- Worseley (1956): there is no sharp division between the sacred and the profane and different clans share the same totems
- Mestrovic (2011): postmodernists argue that his theory does not fit with the contemporary era as increased diversity has shattered collective consciousness
Malinowski (1954) and the psychological functions of religion:
Religion reinforces solidarity by performing cognitive functions for the individual, in two situations:
- Where the outcome is important but uncontrollable: Trobriand Islanders do no ritual for safe lagoon fishing but ocean fishing merits ‘canoe magic’ rituals, serving as ‘god of the gaps’ and filling in human disagency
- At times of life crisis: at times of great change, religion minimises disruption, funeral rites reinforce solidarity of the survivors.
Parsons (1967) and value and meaning:
Religion serves two other (Malinowski) key functions:
- It legitimises (via sacralisation) society’s central values, as Protestantism has done with America’s individualism and self-discipline
- It explains things that seem to defy human logic that would damage societal stability like why the good suffer
Bellah (1991) and civil religion:
America (a multi-faith society) is unified by a civil religion, a religion that ties sacred qualities to those of the society itself, such as loyalty to the nation and a belief in God (the American God), serving the same functions as a traditional religion.
Give three criticisms of functionalist theory of religion.
- It ignores the negative aspects of religion in favour of the functional - e.g. women
- Ignores how division in singular religions can damage solidarity - the New Right
- The idea of civil religion kind of loses the concept of religion a bit
To Marx, how does religion function as an ideological tool?
- Religion legitimises the suffering of the poor and portray it as something virtuous, creating a false consciousness that discourages revolution.
- Religion also legitimises the rule of the dominant class - the Hindu belief in a caste system that can only be navigated by following the rules and being reborn in a higher caste, directly creating a fixed class system
Give a bible quote that assists the bourgeoisie.
“it is easier for a camel to fit through the eye of a needle than for a rich man to enter the Kingdom of Heaven”
How does religion relate to alienation?
Marx sees religion as a consolation for the alienating nature of the capitalist division of labour, the ‘opium of the masses’ that blinds us to pain but does not treat the root cause: exploitation.
Give four criticisms of Marxist theory of religion.
- Marxists show how religion can be a tool of the oppressor but ignores its positive functions
- Neo-Marxists argue that religion can play a part in social change, such as the role of Christianity in the Civil Rights Movement
- Other Marxists, such as Althusser (1971) reject the theory of alienation as unscientific and based on the idea of a ‘true self’
- Hill and Turner (2015): Religion does not necessarily work to control the population; in pre-capitalist society, Christianity was a major part of ruling-class ideology but had little effect on the peasantry
How is there evidence of patriarchy in religious organisations?
They are mainly male-dominated despite the fact that 10% more women participate in religion - this sends the message to women that they are unholy
How is there evidence of patriarchy in places of worship?
They often segregate sexes, giving men a more central and sacred space, legitimising their domination
Holm (2001) and religious taboos:
Taboos regarding menstruation and pregnancy are the ‘devaluation of women in religion’
How is there evidence of patriarchy in sacred texts?
They largely feature male Gods and prophets. They also often feature anti-female stereotypes that deem women inferior, such as the Judaeo-Christian story of Eve causing humanity’s original sin
How is there evidence of patriarchy in religious laws and customs?
They may give women fewer rights or restrict their activities so as to keep them subservient: laws like Purdah keep women economically dependent on their husbands.
Woodhead (2002) and Catholic priesthood:
The Church’s unwillingness to ordain women is proof of their deep discomfort with the emancipation of women generally.
Armstrong (1993) and pre-monotheism:
Women were at the centre of religions in the Middle East until the establishment of all-powerful male monotheistic Gods and prophets roughly 4,000 years ago.
El Saadawi (1980) and a chicken and an egg:
Religion isn’t the source of women’s oppression, rather was re-shaped as an oppressive institution as patriarchal societies came into existence in the past few thousand years.
Woodhead (2009) and feminism:
She criticises the equation of religion and female oppression, arguing that there are ‘religious forms of feminism’
Gilliat-Ray (2010) and female religious liberation:
Some young British Muslims wear hijabs to gain parental approval to enter further education and employment, where Muslim women have traditionally not been allowed.
Rinaldo (2010) and the piety movements:
Piety movements such as those in the Pentecostal Church support traditional patriarchal roles but empower woman to achieve their ends. However, it is important to note that these women also have education and employment to help.
