Ge-3 Contemporary-World M3T1

QUIRINO STATE UNIVERSITY
College of Information and Computing Sciences

Bachelor of Office and Administration
Hastening Advancement
Topic 1: THE GLOBALIZATION OF RELIGION
Module 3 A. Defining Religion

B. Varieties of Religion
C. Globalization of World Religions
D. Religion for and Against Globalization
Competencies At the end of this lesson, you are expected to:
1. Define religion;
2. Identify the varieties of religion;
3. Explain how globalization affects religious practices and beliefs;
4. Analyze the relationship between religion and global conflict and, conversely global
peace; and
5. Identify the various religious responses to globalization.
Discussion INTRODUCTION
Religion is perhaps the most difficult subject to study from an objective point of view.
Some people are deeply committed to their own religious beliefs and are not interested in
examining alternative view that they believe are “weird,” threatening, or utterly ridiculous.
Others do not believe in super natural beings and are skeptical of sociology’s concern with
matters that appear to be beyond the realm of science. What is important to sociologists is
not whether the supernatural exists; the phenomenon of interest is that when people
define supernatural beings and forces as real, “they become real in their consequences.” As
Meredith Mcguire (1992) observed, when religion is shared with others, it can be “one of
the most powerful, deeply felt, and influential forces in society.”
DEFINING RELIGION
Emile Durkheim (1856-1917) a pioneer French sociologist, sorted through this maze of
religious beliefs and practices, exploring historical and cross-cultural examples and
searching for something common to them all. His findings provide the basis of our
definition of religion as a system of socially shared symbols, beliefs, and rituals that is
directed toward a sacred, supernatural realm and addresses the ultimate meaning of human
existence.
According to Durkheim, religion pertains to the sacred – uncommon and extraordinary

aspects of social life that inspire in a community of believers feeling of awe, reverence, and
respect. He contrasted this with the – ordinary, commonly understood, and routine
activities that people take for granted as they go about their daily lives.
Durkheim emphasized that an object, person, place, or event is not inherently sacred.
Rather, sacredness is bestowed by a community of believers, and consequently, what is
sacred to one group may be profane to another.
➢ For example, the countries of the United States, New Zealand, Australia, and most Europe countries,
including the Philippines, most people think of dairy cows in purely practical terms, and most farmers do
not hesitate to send cows to the slaughterhouse when their milk production declines. But cows are sacred
in Hindu theology. In India, not only cows may not be
eaten, but government agencies maintain bovine rest
homes so that decrepit and infirm cows may spend their
golden years in a manner befitting their status (Harris,1974
as cited by Thompson and Hickey, 2006).
VARIETIES OF RELIGION
Religious belief systems can be categorized into
https://www.shutterstock.com/search/religion
four ideal types: animatism, animism, theism, and
ethical religions based on abstract ideals.
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a. Animatism
Animatism is a system of beliefs in which supernatural forces rather than beings (gods
or spirits) are the dominant power in the universe. Beliefs in impersonal supernatural
forces are found primarily in small – scale preliterate societies, such as traditional
Polynesian and Melanesian societies in the Pacific, which believed in a diffused and
impersonal force called man that lent supernatural power to events, objects, places,
and people. Although few people think about it,
animatism is very much in evidence in
contemporary industrial societies.
➢ Rabbits’ feet and pyramidal and crystal objects are a few of
its modern expressions, and similar beliefs in manlike
powers can be found in many social arenas. Can the
presence of four rabbits end a baseball team’s losing
streak? In 1991, the Milwaukee Brewers thought so – and
with rabbits, the team began an extended winning streak
(Thompson and Hickey, 2006).
➢ In the South Pacific Polynesian cultures the power of
animatism is commonly referred to as "Mana". For them it is
a force that is inherent in all objects, plants, and animals https://slidetodoc.com/ritual-religion-and-myth-definition-of-ritual-v/
(including people) to different degrees. Some things or
people have more of it than others and are, therefore, potentially dangerous. Often a chief must have
some with him at all times. Dangerous places such as volcanoes were considered to have concentrated
amounts of mana. This impersonal power is much like the Force described in the popular Star Wars
movies. Mana is a spiritual quality considered to have supernatural origin – a sacred impersonal force
existing in the universe. Therefore, to have mana is to have influence and authority, and efficacy – the
power to perform in a given situation. Mana, Marett states, is a concentrated form of animatistic force
found within any of these objects that confer power, strength, and success. For example, the Polynesians,
believe in mana as a force inherent in all objects. This essential quality of mana is not limited to persons –
folks, governments, places and inanimate objects can possess mana.
b. Animism
Animism is the belief that spirit beings inhabit the same world as humans, but on
another plane of existence. Animistic religions are common in preindustrial societies
that see humans as a part of the natural world rather than superior to it. Spirits
include ghosts, souls of dead animals,
animal spirits, guardian angel, ancestral
spirits, fairies, and evil demons.
➢ Many people believe that spirits have the ability
to cross over occasionally into the world of the
living and that many have the power to cause
good and evil – and so find it necessary to
placate spirits or conduct rituals in their honor.
➢ Animistic beliefs are popular in modern
industrial societies as well.
- Roman Catholics and other religious groups
appeal to guardian angels and conduct
rituals to exorcise demons.
- In many parts of the world, people also A 1922 photograph of an Itneg female priestess in
employ spirit mediums to help them contact the Philippines making an offering to an apdel, a
the dead and other spiritual beings. guardian anito spirit of her village that reside in the water-
worn stones known as pinaing.
Here are some facts about animism:
➢ Animism is the world’s oldest belief system.
➢ Animism is still practiced in parts of Africa, Asia, and Latin America.
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➢ Animists believe that the spirits influence the natural world and daily affairs.
➢ Animists offer prayers and sacrifices to the spirits.
➢ Shintoism (oldest religion of Japan) is a form of Animism.
c. Theism
Theism is a belief in one or more supreme being or gods who, because of their power
and influence in human affairs, are deserving of worship.
Polytheism is the belief in many gods. People

worship numerous gods whom they recognize as
having varying degrees of power. Sometimes
above the many gods a polytheistic religion will
have a supreme creator and focus of devotion, as
in certain phases of Hinduism (there is also the
tendency to identify the many gods as so many
aspects of the Supreme Being); sometimes the
gods are considered as less important than some
Hinduism: Trimurti (From left to right) Vishnu, higher goal, state, or saviour, as in Buddhism;
Shiva, and Brahma, the three Hindu gods of the sometimes one god will prove more dominant
Trimurti.
than the others without attaining overall
supremacy, as Zeus in Greek religion. Typically, polytheistic cultures include belief in
many demonic and ghostly forces in addition to the gods, and some supernatural
beings will be malevolent; even in monotheistic religions there can be belief in many
demons, as in New Testament Christianity.
Monotheism
Monotheism is the belief in the existence of one god, or in the oneness of God. The
three largest and most influential monotheistic religions – religions that acknowledge
the existence of single, supreme god – are Judaism, Christianity, and Islam.
➢ For Christians, this fundamental belief is expressed in the First Commandment, which prescribes “I am the
Lord thy God… Thou shalt have no other god before me” (Exodus 20:1-3).
➢ For Muslims, the same belief is expressed in the first of the Five Pillars of Islam. “There is no god but
Allah, and Mohammed is His prophet.”
Judaism, Christianity, and Islam share many common elements in their religious
beliefs and rituals, and over the years they have greatly influenced one another. All
three arose in the Middle East.
➢ Judaism appeared first, about 3,500 years ago.
➢ Christianity, which began as a sect of Judaism, appeared next, some 1,500 years ago.
➢ Islam was founded by the prophet Mohammed, who lived in the Arabian Peninsula in the late sixth and
seventh centuries.
Due to active recruitment or evangelizing of new members by Christianity and Islam,

monotheism has spread to the remote corners of the globe – they became global
religions and today half of the world’s population - more than 2.7 billion people – is
either Christian or Muslim (see Figure 1).
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d. Ethical Religion
Ethical religions are concerned with philosophical ideals that emphasize
contemplation and proper thoughts and actions as the way to achieve
enlightenment and find peace and harmony in this world.
The ethical religion of the Far East includes Buddhism, Taoism, and
Confucianism.
➢ Buddhism the fourth largest religion in the world, is based on the teachings of Siddharta Gautam – the
future Buddha – who was born a Hindu prince in 563 B.C. in what is now Nepal. In his journey of spiritual
discovery, he found that the self and all earthly existence are illusions and that self-discipline,
meditation, and a moral and virtuous life are true paths to understanding and happiness
(Cavendish, 1990).
➢ Both Lao Tzu, the founder of Taoism and K’ung Fu-Tzu or Confucius, were contemporaries of Buddha,
and both taught that meditation and selfness were path to spiritual enlightenment.
➢ In Taoism, spiritual wisdom is attained by relinquishing all desire and withdrawing from the world.
➢ In Confucianism, spiritual wisdom is gained by active involvement in worldly affairs. In addition, special
emphasis is placed on duty and piety – especially – loyalty and devotion to one’s parents, elders,
ancestors, and all other authority figures.
THE GLOBALIZATION OF RELIGION

Globalization has played a tremendous role in providing a context for the current
revival and the resurgence of religion. Today, most religions are not relegated to the
countries where they began. Religions have, in fact, spread and scattered on a global scale.
Globalization provided religions a fertile milieu to spread and thrive. As Scholte
(2005) made clear: “Accelerated globalization of recent co-regionalists across the planet to
have greater direct contact with one another. Global communications, global organizations,
global finance, and the like have allowed ideas of the Muslims and the universal Christian
church to be given concrete shape as never before.”
Information technologies, transportation means, and the media are deemed important
means on which religionists rely on the dissemination of their religious ideas.
➢ Countless websites that provide information about religions have been created. This makes pieces
of information and explanations about different religions ready at the disposal of any person
regardless of his/her geographical location. In addition, internet allows people to contact each other
worldwide and therefore hold forums and debates that allow religious ideas to spread.
Media also play an important role in the dissemination of religious ideas. In this
respect, a lot of television channels, radio stations, and print media are founded solely for
advocating religions. Modern transportation has also contributed considerably to the
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emergence, revivalism, and fortification of religion.

➢ Turner (2007) cited the case of Islamic revivalism in Asia which “is related to the improvement in
transportation that has allowed many Muslims to travel to Mecca, and return with reformist ideas.”
Modern technology, therefore, has helped religions of different forms, such as

fundamentalist, orthodox, or modernist to cross geographical boundaries and be present
everywhere.
Globalization has also allowed religion or faith to gain considerable

significance and importance as a non-territorial touchstone of identity. Being a
source of identity and pride, religion has always been promoted by its practitioners so that
it could reach the level of globality and be embraced by as many people as possible.
Muslims for instance aspire to establish the Islamic Ummah, a community of believers. By
paving the way for religions to come in contact with each other and providing a context for
their flourishing and thriving, globalization has brought such religions to a circle of
competition and conflicts.
As Turner (2007) explained, “Globalization transforms the generic ‘religion’ into a world-
system of competing and conflicting religions. This process of institutional specialization has
transformed local, diverse, and fragmented cultural practices into recognizable systems of
religion Globalization has, therefore, had the paradoxical effect of making religions more self-
conscious of themselves as being ‘world religions.’”
Such conflicts among the world religions exhibit a solid proof confirming the erosion
and the failure of hybridization. Globalization, as stated in the above excerpt makes
religions more conscious of being “world religions” reinforcing their respective
specific identities. These identities are strengthened by globalization and cannot, in any
way, intermingle or hybridize. Since religions have distinct internal structures, their
connections to different cultures and their rituals and beliefs contradict. For instance,
Islam and Christianity are mostly incompatible with each other. These religions cannot be
hybridized or homogenized even if they often come in contact.
Though religion is strengthened and fortified by globalization, it represents a

challenge to globalization’s hybridizing effects. Religion seeks to assert its identity in
light of globalization. As a result, different religious identities come to the fore and
assert themselves. Such assertions of religious identities constitute a defensive reaction to
globalization. Scholte (2005), in this respect, maintained, “At the same time as being
pursued through global channels, assertions of religious identity have, like nationalist
strivings, often also been partly a defensive reaction to globalization.”
It has been difficult for religion to cope with values that accompany globalization like
liberalism, consumerism, and rationalism. Such phenomena advocate scientism and
secularism. This in fact, pushed Scholte to speak of the anti-rationalist faith. Since he
equated rationalism with globalization and considered religion anti-rationalist, it can be
deduced that religion is anti-globalization. To quote Scholte (2005):
Transplanetary relations have helped to stimulate and sustain some renewals of anti-rationalist faith, but
global networks have more usually promoted activities involving rationalist knowledge. Contemporary revivalist
movements have largely replayed a long-term tendency ---one that well predates contemporary accelerated
globalization --- whereby certain religious circles have from time to time revolted against modern secularism and
scientism.
On the other hand, it can be said that the anti-rationalist qualities ascribed to religion
can be the characteristics of fundamentalist and extremist forms of religion. We cannot
consider religion as purely anti-rationalist since many religious people reconcile reason
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and faith and make moderate trends within their religions. Nevertheless, globalization’s
strict rationalism manifested in such phenomena as liberalism and secularism can be with
the norms and the values of certain religions.
Globalization is also associated with Westernization and Americanization. The

dominance exerted by these two processes, particularly on the less developed countries,
makes religion-related cultures and identities take defensive measures to protect
themselves. Sometimes, extreme forms of resisting other cultural influence are being
done, such as that of the Islamic State of Iraq and Syria (ISIS). As Ehsteshami (2007)
pointed out, “Globalization is not only seen as a rival of Islamic ways but also as an alien
force divorced from Muslim realities. Stressing the negative impact of the loose morals of the
Western life is a daily feature of airwaves in the Middle East.” The imperialist aspirations of
globalization and its incompatibility with Islam makes globalization completely alien to the
Muslim realities. Since globalization is a cultural construct at its core and its meaning is
the Western discourse, “promoting and engaging with it on the part of Muslims is like
accepting and promoting Western cultural values and their dominance.”
The challenges of globalization to religion link automatically to the challenges of

religion to globalization. In other words, while religion takes caution against the norms and
the values related to globalization, it challenges the latter since religion does not approve
its hybridizing effects. The idea of de-hybridizing effects of religion is approved also by
Samuel Huntington’s clash of civilizations, which maintains that such de-hybridizing
upshots spring also from the religious partitioning and clashes.
RELIGION FOR AND AGAINST GLOBALIZATION

There is hardly a religious movement today that does not use religion to oppose
“profane” globalization. Yet two of the so-called “old world religions” – Christianity and
Islam - see globalization less as an obstacle and more as an opportunity to expand their
reach all over the world. Globalization has “freed” communities from the “constraints of the
nation state,” but in the process, also threatened to destroy the cultural system that bind
them together. Religion seeks to take the place of these broken “traditional ties” to either
help communities cope with their new situation or organize them to oppose this major
transformation of their lives. It can the groups “moral codes” that answer problems ranging
from people’s health to social conflict to even “personal happiness.” Religion is thus not the
“regressive force” that stops or slows down globalization; it is a “pro-active force” that gives
communities a new and powerful basis of identity. It is an instrument with which religious
people can put their mark in the reshaping of this globalizing world, although in its own
terms.
Religious fundamentalist may dislike globalization’s materialism, but continues to

use “the full range of modern means of communication and organization” that is
associated with this economic transformation. It tapped “fast long-distance transport and
communications, the availability of English as a global vernacular of unparalleled power,
the know-how of modern management and marketing” which enabled the spread of
“almost promiscuous propagation of religious forms across the globe in all sorts of
directions.” It is, therefore, not entirely correct to assume that the proliferation of “Born-
Again” groups, or in the case of Islam, the rise of movements like Daesh (more popularly
known as ISIS, or Islamic State in Iraq and Syria) signals religion’s defense against the
materialism of globalization. It is, in fact, the opposite. These fundamentalist organizations
are the result of the spread of globalization and both find ways to benefit or take advantage
of each other.
While religions may benefit from the processes of globalization, this does not mean
that its tensions with globalist ideology will subside.
➢ Some Muslims view ‘globalization’ as a Trojan horse hiding supporters of Western values like secularism,
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liberalism, or even communism ready to spread these ideas in their areas to eventually displace Islam.
➢ The World Council of Churches – an association of different Protestant congregations – has criticized
economic globalization’s negative effects. It vowed that “we as churches make ourselves accountable to
the victims of the project of economic globalization,” by becoming the latter’s advocates inside and outside
“the centers of power.”
➢ The Catholic and its dynamic leader, Pope Francis, likewise condemned globalization’s “throw-away
culture” that is “fatally destined to suffocate hope and increase risks and threats.”
➢ The Lutheran World Federation 10th Assembly’s 292-page declaration message included economic and
feminist critiques of globalization, sharing the voices of the members of the church who were affected by
globalization, and contemplations on the different “ethical and pastoral reflections” that members could use
to guide their opposition. It warns that as a result of globalization: “Our world is split asunder by forces we
often do not understand, but that result in stark contrasts between those who benefit and those who are
harmed, especially under forces of globalization. Today there is also a desperate need for healing from
‘terrorism,’ its causes, and fearful reactions to it. Relationships in this world continue to be ruptured due to
greed, injustices, and various forms of violence.”
These advocacies to reverse or mitigate economic globalization eventually gained the

attention of globalist institutions. In 1998, the World Bank brough in religious leaders in
its discussions about global poverty leading eventually to a “cautious, muted and qualified”
collaboration in 2000.
With the exception of the militant Islam, religious forces are well aware that they are
in no position to fight for a comprehensive alternative to the globalizing status quo. What
Catholics call “the preferential option for the poor” is a powerful message of mobilization
but lacks substance when it comes to working out a replacement system that can change
the poor’s condition in concrete ways. And, of course, the traditionalism of fundamentalist
political Islam is no alternative either. The terrorism of ISIS is unlikely to create a
“Caliphate (the political-religious state comprising the Muslim community and the lands
and peoples under its dominion in the centuries following the death of the Prophet
Muhammad)” governed by justice and stability. In, Iran, the unchallenged superiority of a
religious autocracy has stifled all freedom of expressions, distorted democratic rituals like
elections, and tainted the opposition.
Enrichment Direction: Watch the Film: PBS Frontline: “The Rise of ISIS”. Use the link below to direct
Activities you to the site/s where you can watch it. After watching the film, answer the following
questions in two to five sentences ONLY.
https://www.youtube.com/watch?v=2wY_URYzvw8
1. What is the film all about?

2. What can you say about the film?
3. How do you feel about the film? Why?
4. Did the film leave an impact to you? How did it impact your life or your views or
beliefs?
5. Is there a relationship between religion and the film you have just watched?
Explain.
Comprehension True or False

Check
Direction: Write TRUE if the statement is correct and FALSE if the statement is wrong.
1. Cows in India is considered sacred.

2. Animism is the belief that spirit beings inhabit the same world as humans, but on
another plane of existence.
3. Christianity and Islam see globalization more as an opportunity to expand their reach
all over the world.
4. Ehsteshami pointed out that “Globalization is not only seen as a rival of Islamic ways
but also as an alien force divorced from Muslim realities.
5. Religion seeks to assert its identity in light of globalization.
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6. Durkheim said that sacredness is bestowed by a community of believers.

7. Scholte deduced that religion is anti-globalization.
8. The three largest and most influential monotheistic religions are Judaism, Christianity,
and Islam.
9. Religion is a “pro-active force” that gives communities a new and powerful basis of
identity.
10. Religious belief systems can be categorized into four ideal types: animatism, animism,
theism, and ethical religions based on abstract ideals
Reference Abelos, A.V., et al. (2018), The Contemporary World. Mutya Publishing House, Inc. Potrero,
Malabon City
Aldama, P. (2018).The Contemporary World. First Edition. RBS Publishing, Inc.
Baaren, T. P. van (2019, September 18). Monotheism. Encyclopedia Britannica.
https://www.britannica.com/topic/monotheism
Claudio, L., Abinales, P. (2018), The Contemporary World. C & E Publishing, Inc. Goldstein, J.L.,
Rivers
Roudometof, V. (2014). Religion and globalization. In M. B. Steger P. Battersby, & J. M. Siracusa
The SAGE handbook of globalization (Vol. 2, pp. 151-165). SAGE Publications
Ltd, https://www.doi.org/10.4135/9781473906020.n10
Smart, N. (2020, November 10). Polytheism. Encyclopedia Britannica.
https://www.britannica.com/topic/polytheism
Figure 1: Religious landscape of the World https://www.pewforum.org/2017/04/05/the-
changing-global-religious-landscape/
Facts about Animism: https://slideplayer.com/slide/9059766/
Religious Image: https://www.shutterstock.com/search/religion
Animatism: https://slidetodoc.com/ritual-religion-and-myth-definition-of-ritual-v/
Caliphate definition: https://www.britannica.com/place/Caliphate
1922 photograph of an Itneg female priestess: https://en.wikipedia.org/wiki/Animism
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QUIRINO STATE UNIVERSITY

College of Information and Computing Sciences

Topic 1: THE GLOBALIZATION OF RELIGION

Module 3 A. Defining Religion

According to Durkheim, religion pertains to the sacred – uncommon and extraordinary

Polytheism is the belief in many gods. People

Due to active recruitment or evangelizing of new members by Christianity and Islam,

THE GLOBALIZATION OF RELIGION

emergence, revivalism, and fortification of religion.

Modern technology, therefore, has helped religions of different forms, such as

Globalization has also allowed religion or faith to gain considerable

Though religion is strengthened and fortified by globalization, it represents a

Globalization is also associated with Westernization and Americanization. The

The challenges of globalization to religion link automatically to the challenges of

RELIGION FOR AND AGAINST GLOBALIZATION

Religious fundamentalist may dislike globalization’s materialism, but continues to

These advocacies to reverse or mitigate economic globalization eventually gained the

1. What is the film all about?

Comprehension True or False

1. Cows in India is considered sacred.

6. Durkheim said that sacredness is bestowed by a community of believers.

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