I have compiled these notes from different resources. I am hopeful that these notes will help students who are willing to grab information on this subject for civil services exams or university exams. Good Luck
I have compiled these notes from different resources. I am hopeful that these notes will help students who are willing to grab information on this subject for civil services exams or university exams. Good Luck
Sociology and Religion: Religion as a Social InstitutionRohan Byanjankar
The presentation covers: Definition of religion, components of religion, characteristics of religion, major religions of world, Views of Functionalist such as Durkheim, Views of Marx, Weberian Perspective; other related topics such as Religion and Suicide, Religion and Gender and so on.
Religion is a social institution that answers questions and explains the seemingly inexplicable. Religion provides explanations for why things happen and demystifies the ideas of birth and death. Religions based on the belief in a single deity are monotheistic. Those that encompass many deities arepolytheistic.
How are the sacred and the profane seen in the world—and in religion? Are they separate or intertwined? Here are the views of Emile Durkheim, Rudolf Otto, Father Greeley, Peter Berger and others.
A religion is an organized collection of beliefs, cultural systems, and world views that relate humanity to an order of existence. Many religions have narratives, symbols, and sacred histories that are intended to explain the meaning of life and/or to explain the origin of life or the Universe.
Religion in the Ancient Mediterranean: Course DescriptionKate Findley
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Sociology and Religion: Religion as a Social InstitutionRohan Byanjankar
The presentation covers: Definition of religion, components of religion, characteristics of religion, major religions of world, Views of Functionalist such as Durkheim, Views of Marx, Weberian Perspective; other related topics such as Religion and Suicide, Religion and Gender and so on.
Religion is a social institution that answers questions and explains the seemingly inexplicable. Religion provides explanations for why things happen and demystifies the ideas of birth and death. Religions based on the belief in a single deity are monotheistic. Those that encompass many deities arepolytheistic.
How are the sacred and the profane seen in the world—and in religion? Are they separate or intertwined? Here are the views of Emile Durkheim, Rudolf Otto, Father Greeley, Peter Berger and others.
A religion is an organized collection of beliefs, cultural systems, and world views that relate humanity to an order of existence. Many religions have narratives, symbols, and sacred histories that are intended to explain the meaning of life and/or to explain the origin of life or the Universe.
Religion in the Ancient Mediterranean: Course DescriptionKate Findley
This is a course description I wrote for Religion in the Ancient Mediterranean World, a course offered by The Great Courses. This course uses ancient texts and archaeological evidence to explore the religious cultures of the ancient Mediterranean world, from the earliest indications of human religious practices during prehistoric times to the conversion of the Roman Empire.
Main content17-1The Sociological Study of ReligionLO 1Define.docxendawalling
Main content
17-1The Sociological Study of Religion
LO 1
Definereligion and identify its key components.
What is religion? Religion is a social institution composed of a unified system of beliefs, symbols, and rituals—based on some sacred or supernatural realm—that guides human behavior, gives meaning to life, and unites believers into a community. Based on this definition, religion is a stable institution that exists independently from individuals who attend religious services or officials (such as priests, pastors, or other clergy) in the administrative hierarchy. Religion is sometimes thought of as a platform for the expression of spirituality—the relationship between the individual and something larger than oneself, such as a broader sense of connection with the surrounding world. As such, spirituality involves the individual’s inner, subjective feelings and experiences rather than the act of giving devotion to external beliefs, rituals, and deities that are set forth in established creeds or religious communities.
In the final analysis, both religion and spirituality require that persons engage in a leap of faith—a confident belief that cannot be proven or disproven but is accepted as true. Religious beliefs require faith because religion provides answers for seemingly unanswerable questions that underlie human existence. According to the sociologist Peter Berger (1967), these questions are Who am I? Why am I here? How should I live? What happens when I die? Berger suggests that religion provides a system of meaning that connects people to society and provides them with a sense of purpose that transcends the ordinary realm of life (Figure 17.1). Consequently, religious beliefs bind people together and establish rites of passage through various stages of life, such as birth, marriage, and death. People with similar religious beliefs and practices gather together in a moral community (such as a church, mosque, temple, or synagogue), where they engage in religious beliefs and practices with similarly minded people.
Figure 17.1
Hanukkah, a major holiday in Judaism, provides worshippers with the opportunity to come together and worship their Creator and celebrate their community.
Noam Armonn/ Shutterstock.com
Given the diversity and complexity of contemporary religion, how is it possible for sociologists to study this social institution? Most sociologists studying religion are committed to the pursuit of “disinterested scholarship,” meaning that they do not seek to make value judgments about religious beliefs or to determine whether particular religious bodies are “right” or “wrong.” However, many acknowledge that it is impossible to completely rid themselves of those values and beliefs into which they were socialized.
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17-1aReligion and the Meaning of Life
Because religion seeks to answer important questions such as why we exist and why people suffer and die, Peter Berger (1967) referred to religion as a sacred canopy—.
Sacred Space On Earth : (Spaces Built By Societal Facts)inventionjournals
International Journal of Humanities and Social Science Invention (IJHSSI) is an international journal intended for professionals and researchers in all fields of Humanities and Social Science. IJHSSI publishes research articles and reviews within the whole field Humanities and Social Science, new teaching methods, assessment, validation and the impact of new technologies and it will continue to provide information on the latest trends and developments in this ever-expanding subject. The publications of papers are selected through double peer reviewed to ensure originality, relevance, and readability. The articles published in our journal can be accessed online.
Lec viii Religion as Social Institution - Imran Ahmad SajidDr. Imran A. Sajid
These are the Slides for MA (Final year) Studetnts of the Department of Social Work, University of Peshawar.
Course Title: Social Institutions and Social System of Pakistani Society
Dr. Imran Ahmad Sajid
Pham 1
Khoa Pham
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RELI 100
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Vietnamese Mother of Goddess Religion Rituals
There is unlimited question that has been passing down in history around "What is religion" through many civilizations, languages, or races. 'Author James Livingston mentions in his book that “religion is a universal and abiding dimension of human experience” (Livingston 3). Through the perspective of Vietnamese religion, we could somehow understand the basic definition of religion by looking to the Vietnamese Mother of Goddess that is the ambassador to connect the material world with the genies. They are marked in the propitiation of spirits of fortune to people that relates to the knowledge of Vietnamese history, moral, and gender equally.
Vietnamese religions are consisted of spiritual and natural habits which mainly affected from Chinese religions such as Buddhism, Taoism, Confucianism, etc. However, among them, the Mother of Goddess is combination between the rituals of religious belief and folk performance art. This is an indigenous and unique form because it embraces Vietnamese culture and the tradition of patriotism. The spirit medium is the tool to connect and communicate between human to genies by going into a trance. It is most notable ritual is the medium performance which is considered “anthropomorphic polytheism”.
The researcher, Mr. Nguyen Tien Dung at Vietnamese Belief Research Center, says: “According to legends, there are 36 Genies who are stationed in different regions. The 36 Genies are arranged in a strict hierarchical order. They spiritually match with certain people who are believed to have the fate of serving the Genies”. (Lan Anh, 2014) In the Mother of Goddess religion, a medium is called either Mr. or Ms. in different incarnate. But, most of the gods are women because they are the representation of reproduction, caring, and protection. The religion makes the women, the mothers as the role models in order to express the desire to break away from feudalism thinking.
The ritual is a traditional custom so it is mostly performed during anniversaries, Lunar New Year, full moon festivals, etc. There is no exact reason why the Vietnamese have to perform the ritual on those days. It is just their instinctive action to do so when the time comes. Sacred places like pagodas, temples are ideal locations for medium performers because it is considered extremely serious and formal. All of these characteristics are “set us apart from other living species” (Livingston 3). Apparently, medium possession is a form of communication to the gods. People believe that the spirit possession on mediums can have the abilities to cure diseases, perform exorcize, give away luckiness, wealth, etc. When the gods possessed on the mediums, they are not themselves anymore but the representative of the god that incarnating. This is “worship of manlike but superhuman and semi-ethical beings” (Smith 278).
The medium ritual consists of four concepts: in.
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2. Sacred Space and Time
— If we understand Ultimate Reality and Sacred Power as the
organizing principles of a religious world, then creating Sacred
Space and Sacred Time are the modes of access to that reality
for religious people.
— Time and Space are ordinary (profane) until they are made
special (sacred) by those who want or need to enter them.
— Rituals help religious people construct sacred space/time and
are the scripted behaviors that they perform within it. Myths are
the stories that explain why these times and spaces are
important to create and inhabit for a particular religious group.
— The most important function of sacred time and space is its
ability to orient religious communities; to give them a meaningful
space in which to dwell. Religion sets boundaries and orders
human life; sacred space and time are among the most powerful
ordering mechanisms that religion offers to human beings.
3. Types of Sacred Time
— “Timeless Time” or eternity, which is the abode of the gods,
spirits and other immaterial, immortal beings or the
immeasurable nonmaterial realm of sacred power. The
important feature is that this time is paradoxically not
measurable. Creation stories or myths sometimes explain how
time that we experience as humans (linear, progressive and
irreversible) began. See, Genesis 1 for example.
— Holy days on the religious calendar—commemorations—that
mark divine or supernatural events: Easter (resurrection);
Passover (liberation from Egypt); Christmas (birth of a
human-divine savior); Shavuot (Torah given to Moses on
Sinai); Eid al-Adha (near ‘sacrifice’ of Ishmael); Ramadan
(revelation of the Koran to Muhammad). The sacred time
humans recreate on a cyclical basis is an attempt to
overcome the linear progression of ordinary, profane time and
to experience the ‘timeless time’ of the Sacred.
4. Sacred Time
• Sacred time represents or
commemorates the intrusion of
sacred power into the ordinary
world
• Qualitatively different from
ordinary or profane time
• Certain extraordinary actions
may be required, or normal
actions forbidden in sacred time
• Religious people often recreate
sacred time on a regular, cyclical
basis: holy days, calendars,
rituals and rites, pilgrimages
e.g.
5. Two Forms of Sacred Time
— Primary: The sacred intrudes into the
human realm
— Some myths, like creation stories,
describe these primary experiences of
sacred time.
— Miracles and stories about miracles
record episodes of “sacred time”
— Religious practitioners claim to have
primary experiences of sacred time
through meditation, trance states, or
other techniques that suspend normal
states of consciousness.
— Near death experiences can also be
examples of entering ‘sacred’ time’,
although they are not necessarily tied
to pre-existing religious belief.
— Religious people create sacred
periods in time to
commemorate a supernatural
event
— Holy days or times are usually
marked by a beginning ritual
and an ending ritual
— Sacred times are usually
connected to sacred spaces.
These can be as small as a
Muslim prayer rug or a Jewish
tallit or as grand as the
Ka’aba or the St. Andrew’s
Cathedral.
6. Sacred Space
• Marks or commemorates a place
where Sacred Power or Ultimate
Reality intruded into the profane,
or where religious people may
come into contact with this power
or presence.
• Sacred space is marked by the
same ambivalence that
characterizes sacred power. Access
is usually regulated to mitigate the
danger of inappropriate contact.
There is almost always a protocol
to follow; special actions or dress
may be required; sometimes only
certain individuals are authorized
to enter or perform sacred actions
in these spaces.
Screen shot of a virtual Buddhist shrine available as an iPhone app. Sacred space is sometimes portable;
now it can even be virtual. Virtual sacred spaces eliminate the restrictions that traditionally accompany
entering sacred space, leaving the individual responsible for creating his/her own encounter with the sacred.
7. Moses at the Burning Bush
— Myths can contain stories of divine-human
encounters, like the Biblical story of Moses and
the burning bush.
— Here, the sacred eruption into profane space is
revealed to Moses as an alteration of the natural
order. A bush burns but is not consumed. A voice
calls out but no body is present.
— When profane space has been touched by the
Sacred it becomes sacred too; humans must
treat the space differently.
— Here Moses must remove his shoes in the
presence of the sacred. The ground has become
too sacred for ordinary shoes.
— Although the divine voice speaks to Moses
personally, Moses hides his face – fear and
fascination are often the mixed human response
to an encounter with the Sacred in religious myth.
— Neither Jews nor Christians memorialize this
ancient encounter in ritual, but it is frequently
depicted in Christian art. Mosaics, stained glass,
statuary, icons, paintings, and frescoes are
common media for depicting sacred beings and
events in non-iconoclastic religions
Byzantine mosaic of Moses at the burning bush, commemorating Moses’ divine call to redeem Israel from slavery: “Take your
sandals off your feet, for the place where you stand is holy ground. Moreover He said, ‘I am the God of your father …’” (Ex. 3:5-6)
8. Creating sacred space
— Sacred sites anchored in natural phenomena were once considered the center of
the world. These sites provided an axis mundi, or point of connection between the
physical, visible world and the invisible, spiritual world of the gods or ancestors.
Indigenous cultures, like Native American communities in the U.S., for example,
have struggled against the forces of assimilation and the demands of secular
society to be able to maintain their sacred connection to the land. The San
Francisco Peaks in Arizona are a good example of this phenomenon, both from the
religious and the secular perspectives.
— For most Western societies in modern times particular geographic sites or natural
features of the landscape are less likely to be sacred or to serve as physical
centers of a religious world. This is mostly because contemporary populations
have migrated, or been uprooted and transplanted by means of wars, exile,
colonization, and slavery. The roots that once connected people to a specific piece
of geography have either been lost or, where retained, have necessarily been made
portable. Modern religious communities often build sacred spaces in the absence
of any naturally orienting features of the physical landscape. Instead of sacred
mountains or trees, we have cathedrals and temples, shrines, and mosques.
— When original sacred geography is unavailable, members of religious communities
may travel on sacred journeys called pilgrimages to visit those distant, sacred
sites.
9. Types of sacred space
— Natural
— Especially trees, mountains, waterfalls, rivers, and any unusual or odd features or events of
nature. Awe-inspiring natural phenomena are seen as evidence of divine or sacred
presence. These features will usually be designated as sacred either by taboo (regulating
access) or by physically marking the site off from the surrounding landscape. Buildings
may be erected alongside the site and rituals may be performed in or on the site.
— Buildings
— Shrines, temples (stationary fixtures that house sacred objects or mark sacred sites. In the
U.S. temples can also function as congregational meeting places)
— churches, synagogues, mosques, etc. Not sacred spaces in the technical sense of the word
although they may contain holy objects and designated sacred spaces within (Catholic
altar, Jewish ark for the Torah). These buildings are used for congregational gatherings,
which include occasions for marking sacred time.
— Objects
— Prayer rugs, tallits and Torah scrolls, household altars or shrines, roadside memorials …
(these are used to create small, often personal and portable sacred spaces for prayer,
sacrifice, or other forms of contact with the Sacred).
10. Art and Music
— Art and idolatry are interconnected concepts in religion.
Iconoclasts (Muslims, Jews and some Protestant Christians)
consider images and statues to be idolatrous and forbidden
according to their religious laws.
— In most religious traditions, imagery is rich and crucial to the
religious experience. Icons in the Orthodox Christian tradition
serve as focal points for encountering God; Hindu images of
the gods serve as temporary (or sometimes permanent)
‘residences’ for sacred power.
— Music is a ubiquitous feature of religious worship. This can be
in the form of ritualized chanting, congregational hymn-
singing, or a more formalized “performance/audience”
experience. Music frames ritual activity, which in turn signals
the beginning and end of sacred time.
11. Image Sources
— Year of Grace Liturgical calendar:
http://www.mccrimmons.com/product/207/1992
— Virtual Buddhist Shrine:
https://itunes.apple.com/us/app/ishrine-virtual-
buddhist-shrine/id328373556?mt=8