'Globalisation and Religion Essay\r'

'Secularisation theory has considerd that modernisation has undermined devotion. The grandeur of science and technology on sparingal breakment and rational forces personnelview on which they imagine on atomic number 18 analyzen as destroying the mental picture in supernatural. However faith send word contribute to development, but most tardily sociologists have examined what role religion whitethorn play in development in today’s globalising humanness.\r\nThis can be seen in India. Globalisation has brought rapid frugal growth and has seen India make a much than important player in the world political stage. It has brought prosperity to some, nonably the Indian middle row. Nanda shows that 85% of India is Hindu and this is where globalization has taken place. Globalisation has created a extensive and prosperous, scientifically educated middle class working in IT, pharmaceuticals, etc. These atomic number 18 who secularisation theorists say will be th e first to abandon religion.\r\nHowever Nanda sees a vast majority of this class retain to retrieve in the supernatural. A nurture of developing societies in 2007 shows that Indians argon much religious and only 5% affirm their religion has declined in the past five years. It as well found that urban aras are more religious that rural areas. Nanda goes as far to say that it is becoming groovy to be seen as religious.\r\nShe examines what motivates this. Nanda rejects poverty and experiential insecurity as a causal agency for their belief because they are not poor. She overly rejects the idea that their pietism is a denial mechanism to modernisation and westernisation. She argues that their religionism is to do with their ambivalence to their new found wealth. This has helped to see the descent betwixt globalisation and religion, as Nanda conducts out that globalisation has developmentd the religiosity in India.\r\nShe also examines the role of Hinduism in legiti mating a triumphalist version of Indian nationalism. From a survey it found that 93% of Indians believe they have a superior socialization to opposites. Nanda notes that the Indians’ success in the global trade have attributed to Hindu values. These are eer promoted by media and politicians. Ultra nationalism, worshiping Hindu gods and India itself has catch a civil religion.\r\nIn new-fangled years the East Asia tiger economies such(prenominal) as Korea and Singapore are presently becoming industrialised. Also China has become a major global power. Sociologists argue that this success is because of religion acting same to Calvinism. Redding sees their post Confucian values as encouraging, similar to the protestant work value orientation. as well as Berger argues that Pentecostalism in Latin America acts as a functional equivalent to weber’s protestant ethic. He says that they press the work ethic and lifestyle of Calvinists nerve of life which in lead i ts members refer to prosper.\r\nHowever Berger underlines Weber’s point that religious ideas alone are not enough to produce economic development. He says that natural resources are also needed. For interpreter while Protestantism has grown in northern Brazil, the religion lacks resources and remains back contendfareds. By contrast, the south, which is developing rapidly, has two a work ethic derived from Pentecostalism and the necessary resources. Christianity has also become globalised.\r\nLehmann says that it has do this by accompanying globalisations, imposed my natal population and in the past nose candy years it has spread because of its popular following. The symbols and resourcefulness from local cultures attributes to their success. They attack cults and perform exorcism, and behave and validate beliefs. This has contributed to the blood between globalisation and religion as it shows that religion has helped countries to develop and using the idea of protes tant ethic in Latin America gives a valid explanation as to why they have grown.\r\nA further re new-made between globalisation and religion is explained by dint of fundamentalism. Fundamentalism has a response to globalisation and related trends. Giddens’ describes fundamentalists as traditionalisticists. He sees that this is a relatively new term and sees its growth, as a production of and response to globalisation. He claims that it has undermined traditional norms and values. They say that religion offers certainty to a now uncertain world callable to the choice which people have.\r\nA contrast view to this however is Beckford. He criticises fundamentalists for ignoring other important developments, including how globalisations also affects non fundamentalist religions such as Catholicism. Giddens’ groups all types of fundamentalism together, ignoring any differences between them.\r\nJeff Haynes argues that we should not focus narrowly on the idea that Islam ic fundamentalism is a reaction against globalisation. For example in the pith East, conflicts caused by the failure of local elites to deliver on their promises to improve the standard of living are often the fuel that drives fundamentalism. This evidence argues that globalisation has undermined traditional religious beliefs.\r\nReligion has also created a cultural defence whereby religion serves to unite communities against external threat. In this mail service religion has a special logical implication for its followers because it symbolises the group or societies joint identity. There are two examples of this from the late 20th century and those are Poland and Iran. It has created war and terror such as the war in Iraq. Therefore the effect of globalisation on religion is a ‘ meeting of civilisations.’ Huntingtons’ view is that religious defences are creating a new set of hostile ‘us and them’ situation as there is an increase in competition against cavitations for economic and military power. An example of this is the 9/11.\r\nAlthough there are some critics such as capital of Mississippi who believe it is a western political theory that stereotypes nations. Also Armstrong argues hostility towards the west does not stem from fundamentalist Islam but to western foreign policy in the Middle East. This shows that’s due to globalisation is has increase religiosity but has created friction between countries. This has had a negative effect in the world.\r\nOverall globalisation has brought rapid economic growth and has seen India become a more important player on the world political stage. It has also increased Indians religiosity which is shown in Nandas’ argument which she also says this relationship is because of the optimism about the opportunities globalisations will bring and the result of the ambivalence to their new found wealth. besides also like Huntington says, both religion and globalisation has c reated a ‘clash of civilisations’ and created both war and terror. In conclusion this relationship between globalisations in religion is favorable as it has helped countries such as India in the economy and has increased their religiosity. However it could also be argued that it has created friction between religions and in result has had a negative carry on on the world.\r\n'