Religion, Secularisation And Social Change: Theories And Explorations (SOC9)
Michaelmas term 2007
1. CLASSICAL THEORIES OF RELIGION
This lecture explains how the different lecture series in the paper fit together to provide an integrated picture of the relationship between religion and politics. It also addresses what students can expect from the paper. It introduces key debates and theorists of religion, showing how these are related to contemporary social debates, in particular Weber’s, Durkheim’s and Marx’s seminal work. In these sociological theories, “Religion” is objectified and defined as a product of society. It is a central concept for understanding society, and more especially the effect of representations and values on social organisation and economic activities, the key role of religion in shaping collective solidarity, the relations between ideology and power, and the characteristics of Western societies.
2. SECULARISATION (1). IS GOD REALLY DEAD?
In the late 20th century, sociologists couldn’t help but notice the decline in the
influence of religion, notably the involvement with religious organizations which was first assessed by quantitative investigations (such as rates of church attendance). Concerned with the development of modern society, social theorists of religion conceptualised this category in terms of a process of secularisation. Secularisation is a concept designed to understand the loss of religion’s social significance and cultural hegemony, but it is open to a variety of interpretations, focusing on bureaucratisation and rationalisation in modern societies, on the privatization of religious practices and beliefs, on the relation between church and state, etc. The purpose of this lecture is to introduce some of the main secularization theories and discuss their validity.
3. SECULARISATION (2). DIVERSIFICATION AND INDIVIDUALISATION OF RELIGION
Whereas early sociologists might have felt they were the witnesses of the demise of religion, the 1960s counter culture seemed to contradict this assumptions. With social protest and exploration of alternative lifestyle, came New Religious Movements, New-Age ideologies, unconventional religious and healing practices, etc. This doesn’t necessarily contradict secularisation theories. This nebula of minority movements brought to the fore fundamental changes of religious practices and beliefs in modern societies, such as privatisation of religion, but also individualism and subjectivism, utilitarianism and consumerism which also affect religion today. Incidentally, those tendencies which might be more visible in unconventional religiosity, have also become characteristic features of mainstream religions in western societies.
4. MYSTICISM. INDIVIDUALISM AND RELIGION IN MODERNITY.
A central theme of the sociology of religion has been the categorisation of religious organisations. E. Troeltsch amplified the church-sect typology, adding a third type (“Mysticism” or “spiritual religion”). Because of its radical religious individualism, Troeltsch argued for an affinity between mystical or spiritual religion and modernity. Indeed, the modern world is characterized, in his view, by a strong claim for autonomy. Thus, Troeltsch’s perspective leads us to consider religious individualism as contributing to modernity. Drawing upon Troeltsch’s typology, C. Campbell asserted the adaptive superiority of mystical religion to modernity, especially to its secular and scientific culture, its individualism, relativism and pluralisation. Using empirical examples, this course will update this approach and discuss the pivotal role of pragmatism in the secularisation debate.
5. SECULARISATION AND RELIGION IN GLOBAL CONTEXT
One of the most significant phenomena to challenge classical secularisation theory is globalisation. If secularisation seemed to be more concerned with processes through time (the fate of religion in modern times), globalisation probably relates more to spatial and geographical dimensions of social change’s impact on religion – e.g. the spreading of Eastern religions in the West such as Buddhism and neo-Hindu movements, the growing transnational influence of Pentecostalism, the transformation of immigrants’ religious practices… This lecture will cast light on the responses to globalisation made by religion, whether they consider it a threat or an opportunity. The transnational diffusion of Neo-Hindu movements will illustrate the second case. This case-study will also shed light on the universalisation of particularism, which interplays with the particularisation of universalism in the global context.
6. GLOBALISATION (2). STANDARDIZATION AND DIVERSIFICATION OF RELIGION
Drawing on another case study of the universalisation of particularistic religion, the lecture will firstly underscore how globalisation involves the intricate processes of standardisation, individualisation and westernization. Do continuous contact and circulation of cultural components, mixture and syncretism entail the formation of a single global religion, or the diversification of practices and beliefs? Indeed, one of the most debated aspects of globalisation is whether it leads to cultural homogenisation or pluralisation. The issue will be discussed, in the light of anthropological critics of globalisation theories. Expression, interpretation and use of globalisation in local contexts undeniably shed light on the process of cultural differentiation involved in globalisation. As a result, it will be argued that “indigenization is the other side of the coin of the homogenizing aspects of globalization”, since globalization cannot occur without the global spread of ideas and practices being adaptable to particular circumstances.
7. RELIGIOUS DIVERSITY, PLURALISM, RE-POLITISATION OF RELIGION. ANTISEMITISM IN FRANCE
One of the major social changes in modern societies, notably because of globalisation, is the disentanglement of citizenship and religious identity, religious diversity, and the repoliticization of religion. This social condition raises new issues, such as the regulation of diversity, the existence of common national identities, the integration of minorities, the meaning of citizenship, human and religious rights. Preliminary remarks will be made to reflect on the contemporary analysis of the public role of religion, especially on the ambiguous relation between academics and political agenda, and the need of historical context. Then the repoliticization of religion in societies in which religion has been privatised and diversified will be illustrated by the evolution of antisemitism in France, especially its manifestations among young Muslims and Afro-Caribbeans since 2000.
8. LOCAL ADAPTATION OF TRANSNATIONAL RELIGIONS AND RESPONSES TO RELIGIOUS DIVERSITY
This lecture considers the perception of cultural and religious diversity, especially in France and Britain, in the light on neo-Hinduism’s adaptive strategies to national contexts. Indeed, religious diversity can also be well understood by drawing on cross-national comparisons. Neo-Hindu movements are particularly relevant because of their potential to adapt their collective identity to different social environments – as ethnic-based religions attracting South-Asians or as western New Religious Movement for a white urban middle class searching spiritual tools for well-being. By using the Political Opportunity Structure theory, the aim is to analyse mobilisations and claims of religious minorities, in order to understand how political contexts shape opportunities and constraints for them. This approach will be illustrated by the adaptive strategies of neo-Hindu movements in Britain and France, and the response of NRMs to anti-cult campaigns in France.
