Functionalist theories of religion

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This is a presentation for the A2 sociology course religious beliefs, foucsing on functionalism, more theories are to come

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  • beautifully written , explained by maintaining lucidity. The entire presentation in regards to the functionalist perspectives towards the institution of religion was explained very effectively . I enjoyed reading .
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  • I could respect this more if the typos weren't so numerous *sigh* theres no way I can use this source or cite it SMH. Spellcheck! It's your friend!
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  • society is like an orgasm? haha
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Functionalist theories of religion

  1. 1. FunctionalistTheories of Religion FOR A2 SOCIOLOGY: BELIEFS IN SOCIETY
  2. 2. • For Functionalists, society is a system of iterated parts of social institutions, such as religion, the family and the economy. Society is like an orgasm, with basic needs that it must meet in order to survive. These are met by different institutions, each performs certain functions. For Functionalists what makes order possible is social consensus- shared norms and values by which one follows. Religious institutions take a part in creating social solidarity and value consensus.
  3. 3. DurkheimTHE SCARED AND THE PROFANE• For Durkheim, the key feature of religion was not a belief in gods, spirits or the supernatural, but a fundamental distinction between the sacred ( things set apart, and forbidden, that inspire feelings of awe, fear and wonder and are surrounded by taboos and prohibitions) and the profane (things that have no social significance) found in all religions. A religion is nor a set of beliefs, it involves definite rituals or practices in relation to the scared these rituals are collective- performed by social groups.• Powerful feelings in believers indicates to Durkheim that this is because they are symbols representing something of great power. Durkheim suggests this can only be society itself, since society is the only thing powerful enough to command such feelings.• When one worships the scared symbols, people are worshiping society itself, uniting believes into a single moral community.
  4. 4. TOTEMISM• Durkheim believed that the essence of all religion could be found by studying its simplest form, in the simplest type of society- clan society. He used studies of the Arunta, an Australian Aboriginal as an example.• Arunta clans contain of bands of kind who come together periodically to perform rituals involving worship of a sacred totem- the clan’s emblem e.g. an animal or plant that symbolises the clan’s origins and sense of belonging.• For Durkheim, when clan members worship their totemic, they are worshiping society, it inspires feelings of awe due to the power the totemic represents the dependence of worshipers.
  5. 5. THE COLLECTIVE CONSCIENCE• In Durkheims view, regular shared religions reinforce the collective conscience and maintain social interrelation. Taking part in shared rituals blinds individuals together, reminding them that they are part of a single moral community to which they owe their loyalty.• In this sense, religion also performs an important function for the individual, by making them feel part of something greater than themselves, religion strengthens us to face life’s trials and motivates us to overcome obstacles that would otherwise attempt to defeat us.
  6. 6. CONGNITIVE FUNCTIONS OF RELIGION• Durkheim views religion not only as the source of social solidarity, but also of our intellectual or cognitive capacities- our ability to reason and think conceptually e.g. in order to think, we need categories such as time, space, cause and number. In order to share our thoughts, we need to use the same categories as others.• Durkheim suggests that religion is the origin of the concepts and categories we need for reasoning, understanding the world and communicating. In their book Primitive Classification, Durkheim and Mauss argue that religion provides basic categories such as time, space and causation e.g. with ideas about a creator bringing the world into being at the beginning of time. Similarly, the division of tribes into clans gives humans their first notion of classification. Thus for Durkheim, religion is the origin of humans, thought reason and science.
  7. 7. CRITICISMS• The evidence on totemism is unsound. Worlsey notes that there is no sharp division between the sacred and the profane and that different clans share the same totems.• Durkheims claims may apply better to small-scale societies with a single religion. It is harder to apply it to a large-scale one, where two or more religious communities may be in conflict. His theory may explain social integration within communities, not between them.• Similarly , postmodernists such as Mestrovic argue that Durkheim’s ideas cannot be applied to contemporary society, because increasing diversity has fragmented the collective conscience, so there is no longer a single shared value system for religion to reinforce.
  8. 8. Psychological Functions• Malinowski argues that religion promotes solidarity by performing psychological functions for individuals, helping them to cope with stress that would undermine social solidarity. He identifies two types of situations in which religion performs this role.1) Where the outcome is important but is uncontrollable and thus uncertain. In his study of the Trobriland Islanders of the Western Pacific, he contrasts fishing in the lagoon and fishing in the ocean. Lagoon fishing is safe and uses predictable and successful methods of poisoning. When islanders fish in the lagoon there is no ritual. Ocean fishing is dangerous and uncertain and is always accompanied by ‘canoe magic’- rituals to ensure a safe and successful expedition. This gives people a sense of control which eases tension. He sees ritual serving as a ‘god of the gaps’.2) At times of the crisis. Events such as birth, puberty, marriage and death mark major changes in social groups. Religion helps to minimise disruption, e.g. the funeral rituals reinforce a feeling of solidarity among the survivors, while the notion of immortality gives comfort to the bereaved by denying the fact of death. Malinowski argues that death is the main reason for the existence of religious belief.
  9. 9. Parsons: Values and Meaning• Parsons sees religion helping individuals to cope with unforeseen events and uncontrollable outcomes. He identifies two other essential functions that religion performs in modern society.• It creates and legitimates society’s central values. This is done my sacralising them. In the USA, Protestantism has sacralised the core American values of individualism, meritocracy and self-discipline. This serves to promote consensus and social stability.• It is the primary source of meaning. It answers ultimate questions about the human condition e.g., why the good suffer and why some die young. Such events defy our sense of justice and make life appear meaningless, and this may undermine our commitment to society’s values. Religion provides answers to such questions, e.g. by explaining suffering as a test of faith that will be rewarded in heaven. By doing so, religion enables people to adjust to adverse events or circumstances and helps maintain stability.
  10. 10. Civil Religion• Bellah is interested in how religion unifies society, especially a multi- faith society like America. What unifies American society is an overarching civil religion- a belief system that attaches sacred qualities to society itself. In the American case, civil religion is a faith in Americanism or the ‘American way of life’.• Bellah argues that civil religion integrates society in a way that individual religions cannot. While non of the many individual churches and denominations can claim the loyalty of all Americans, civil religion can. American civil religion involves loyalty to the nation state and a belief in God, both of which are equated with being a true American. It is expressed in various rituals, symbols and beliefs; such as the pledge of allegiance to the flag, singing the national anthem, the Lincoln Memorial and phrases such as ‘One nation under God’.• However, this is not specifically Catholic, Protestant or Jewish God, but rather an ‘American God’. It sacralises the American way of life and binds together Americans from many different ethnic and religious backgrounds.
  11. 11. Functional Alternatives• Alternatives to functional religions are non-religious beliefs and practices that perform functions similar to those of organised religion e.g. reinforcing shared values or maintaining social cohesion.• For example, although civil religion in America involves a belief in God, Bellah argues that this doesn’t have to be the case. Some other belief system could perform the same functions, Nazi Germany and the Soviet Union had secular political beliefs and rituals around which they sought to unite society.• However, the problem with the idea of functional alternatives is the same as with functional definitions of religion. It ignores what makes religion distinctive and different e.g. the supernatural.
  12. 12. Evaluation of Functionalism• Functionalism emphasises the social nature of religion and the positive functions it performs, it also neglects negative aspects such as religion as a source of oppression of the poor or women.• It also ignores religion as a source of division and conflict, especially in modern societies where there is more than one religion. Where there is many religions, it is hard to see how it can unite people.• The idea of civil religion overcomes this issue to some extent, by arguing that societies may still have an overarching belief system shared my all.• But is this really religion?

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