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The effect of religion on culture
Social use of religion in society
Social use of religion in society
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Many of us have different ways to describe what religion is made up of as well as its purpose to serve humans because we are all part of different cultures. In this reflection paper I will discuss how anthropologist Clifford Geertz and Talal Asad view the use and importance of symbolism in religion in society. I will then discuss how Clifford Geertz and Talal Asad would each respond to the story “Voodoo in Brooklyn” by Patrick Bellegarde Smith. Religion is a system of symbols according to Clifford Geertz , he believes that it is essential that humans use symbols in our everyday lives to make sense of what is going on around us. He shows this in the text when he says, “to build a dam a beaver needs only an appropriate site and the proper materials-his
Miller-Thayer, Jennifer. “Religion and Belief Systems.”Class Lecture. Anthrology 3: Cultural Anthropology. Chaffey College, Rancho Cucamonga. 06 March. 2014
Sabina Magliocco, in her book Witching Culture, takes her readers into the culture of the Neo-Pagan cults in America and focus upon what it reveals about identity and belief in 21st century America. Through her careful employment of ethnographic techniques, Magliocco allows both the Neo-Pagan cult to be represented accurately, and likewise, scientifically. I argue that Magliocco's ethnographic approach is the correct way to go about this type of research involving religions.
When one first hears the word Vodou, immediately images of curses and little model dolls come to mind. We tend to synonymize it with words like sinister, evil and revenge. However, Vodou is nothing like what mainstream North American media has brainwashed people into believing. As best put by Patrick Bellegarde-Smith, “Vodou is far more than [a religion] it's a spiritual system” (Tippet and Bellegarde-Smith 145). Haitian Vodou is a spiritual system that syncretizes the practices of Roman Catholicism with West African spirituality. This paper will contextualize Vodou and give a brief history on what it is, explain how I came to gain an interest in Vodou and close off with an introduction to Chouk Bwa Libète a traditional Haitian Mizik Rasin—roots
When beginning to look at religions and cultures and their intertwining effect on each other, you can see that a religion shapes society, and equally society shapes religion. When comparing the theories of two popular anthropologists, Durkheim and Geertz, I believe that Geertz’s theory is more realistic and reliable than Durkheim’s theory. Durkheim’s theory says that religion is a joined community effort that brings people together like a social glue, and uses the definitions of the sacred and profane to distinguish what makes things religious. On the other side, Geertz’s theory holds that religion is a cultural organization, and showed that religion and society can have an impact on each other, and religion is a set symbols of that promote an emotional response, ultimate meaning, ordering of the world, and marks a special status in one’s life. When examining both theories I saw that Geertz’s theory challenges Durkheim’s theory in the definitions of the sacred and profane, Durkheim’s view of religion as a social glue of society, and Durkheim’s neglection of the individual’s use of religion impacting society.
Santeria, Voodoo, the Cult of the Virgin of Guadalupe, and Rastafari all embody syncretism of Christian influence and traditional Indigenous beliefs of their followers. While the religions all express their syncretism in various manners, all regularly conduct rituals that deviate from traditional Christianity. These rituals exemplify the influence of the native cultures on these religions, and maintain the importance of tradition culture with the necessity of practicing Christianity during colonial times of religious oppression. Likewise, all of these religions frame their concept of what a “religion” is through their various unique rituals that serve to connect them to their native deities, as well as to the Christian God and Saints.
The purpose of this reflective outline is to demonstrate a thorough understanding of theories, concepts, and/or strategies relating to cultural and social religions. “Whale Rider” (Caro, 2002) , is a depictive representation of a cultural religion that has survived on the belief of male inheritance as their form of guidance; however, history has shown that change is inevitable. For example, throughout history, religion has played a pivotal role in the development of individuals, including the evolution of societies. This shows that because religion/s around the world have practiced their core beliefs in an attempt to guide humanities behaviors, yet , as we can observe with the “Whale Rider,” even the most influential community and cultural leaders can become miscued in their ideologies. Because The Maori of New Zealand have developed deep seated beliefs within natural creatures; Katu is term used to relate to their god (Maori.com, 2014) steaming for their ancestral Polynesian descendants. In addition to what can be observed, such as beliefs, practices, and/or symbolic terminologies, each religion will ensure its presidential knowledge is passed to those who receive it accordingly. The factual concept stands and history has proven is evolution that without guidance and continuous religious and cultural support, decedents of a heritage may become lost and/or miscued within their mislead ideology. Although many religions are centered on the belief of normality’s cultural expectance, often times we can observe drastic changes in the reorganization of a cultural religion.
Berger, Peter L. The Sacred Canopy: Elements of a Sociological Theory of Religion. New York: Anchor, 1967. Print.
The vastly different traditions of religion forms in the United States show that how diversity of worldwide people merged into one society and formed separate traditions all while dealing boundaries between religions in America. The mystery of religious belief beyond the definition is still and will always be a much-debated topic. Regardless of whether these arguments are ever resolved, it is important to bear in mind about the powers from Albanese‘s theory, which is a system of symbols by means of which people orient themselves in a world with reference to both ordinary and extraordinary powers, meanings, and values (Albanese). She also identified
Religion can only be understood in relation to other social systems and the economic structures of society. In fact, religion is only dependent upon economics, nothing else — so much so that the actual religious doctrines are almost irrelevant. This is a functionalist interpretation of religion: understanding religion is dependent upon what social purpose religion itself serves, not the content of its beliefs.
Where does religion come from and what is its function? This simple question has been studied, defined, and debated by a variety of individuals with differing schools of thought throughout history. Although the conjunction of different ideologies from many of these theorists would provide the most comprehensive solution to this question, Mircea Eliade’s theory as a whole most convincingly addresses this question compared other separate theories as a whole. In particular, Eliade’s emphasis of studying religion via a cross-cultural comparison method and his notion of “the sacred and the profane” results in a deeper understanding of a given religion and the function it provides to human society as a whole.
Smart, Ninian. "Blackboard, Religion 100." 6 March 2014. Seven Dimensions of Religion. Electronic Document. 6 March 2014.
“Religion is one of the things that most people hope or fear is true”, quoting Davies. Divergent topics such as religion tend to fascinate, interest and attract them. There are plenty of reasons why different religions are practiced around the world. A common reason for participating in religious practices is family upbringing. People become religious despite undergoing numerous changes from childhood to adult life. Religion is important to the way humanity learns and receives information. Religions have spread across numerous cultures and societies, which may contribute to the cultural change and the people’s education. Religious concepts play a major role in shaping the beliefs around the world, though religious scriptures can be interpreted as myths. Myths are stories that people tell themselves to clarify the world around us and the world within us. Religious practices, beliefs and myths are different ways people use to relate to and approach religious
Firstly anthropologists studied here have given us the over arching structural importance of religious ritual to social power in unity and cohesion of ideas provided by such rituals. TO do this though they had to examine the actual rituals in society and the purpose they also serve within the temporal space they occupy.
Rather it is to suggest the need for social scientists to take seriously a more heterodox account of “other” actants (God, Higher Powers, spirits) that co-constitute the material, bodily, sensational and sensory worlds of religious subjectivities. Critical geographies of religious experience entails an investigation of the poetics as much as the politics of religious space, identity and performance (Kong, 2001), leading to a theorisation of religious experience that does not take ‘authentic’ religious experience at face value, but neither does it dismiss the ontological status of the divine in the lifeworlds of believers (Meyer, 2006). Instead, anthropological perspectives highlight the somatic, kinaesthetic and haptic dimensions of religious practices (see Reinhardt, 2014; Meyer, 2011; Krause, 2014). Such an approach offers an ‘object-subject’ reading of religious experience, emphasising the mediatory forms (or ‘sensational forms’ Meyer, 2006) that ‘make the transcendental sense-able’, for instance, the solicitation of the sacred or the divine through objects – images, texts, buildings – which address and involve participants in a specific manner and induce particular
Livingston, James C. Anatomy of the Sacred: An Introduction to Religion. New York: Macmillan, 1989. Print.