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Religion in society
The role of religion in societies
The role of religion in societies
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Recommended: Religion in society
Turner vs. Bloch Analysis
For many cultures, rituals take part of everyday lives and provide purpose and meaning for life. Simple ceremonies such as a prayer before a meal, a Bar Mitzvah for an adolescent, or even marriage for a loving couples fill our lives with such meaning, but never receive a second thought about the depth behind such rituals. Anthropologists, Victor Turner and Maurice Bloch have both created ritual models that describe the obtainment of higher social statuses. Turner discusses ideologies about liminality and how this relates to the rites of passage for humans. Whereas, Maurice Bloch describes his ideas of rebirth and how they relate to the rituals within various cultures.
According to Turner, the period of transition for humans is a fixed state within one’s culture. As Victor Turner states, “ We are presented, in such rites, with a ‘moment in and out of time,’ and in and out of secular social structure, which reveals, however fleetingly, some recognition of a generalized social bond.” (VT: 96). Thus meaning, liminality is an important concept of transition with regard for social power structures. In Turner’s model of initiation he describes rituals as being a kind of formula consisting of behaviors and relationships, which ultimately result in social change. For Turner, such rites of passage and rituals are not the core structure of life, but rather exponential opportunities within one’s life.
In Turner’s analysis of the Ndembu tribe he found that a man’s transition from childhood to adulthood (Mukunda) that ritual practices are not the foundation of a boy’s adulthood, but rather a transition of possibilities and potential. In the beginning of the three step process o...
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...liminality can be found universally across cultures. In contrast, Bloch’s ideas of religiosity and rituals can be limited on a broader spectrum. Though, such rituals may not be practiced in such formality as in others, humans must go through a period of transition (liminality) to gain any type of social change. And ultimately, social change is of high value, or even ultimate desire within many cultures.
In example, within the American culture the concept of the “American Dream”. For many people within the US, the idea is to “keep up with the Jones’ “ or to even do better than our parents. For many, it is nearly impossible to gain such social change without a period of liminality. (VT: 106) This concept is the basis of colleges, and the American military. Young Americans enter this period of liminality and obtain social change through such communitas with others.
In Barre Toelken’s essay “Seeing with a Native Eye: How Many Sheep Will It Hold?”, the ways in which one culture perceives another and the criteria used to make judgements are explored. Toelken states “I think I can say something about how differently we see things, envision things, look at things, how dissimilarly different cultures try to process the world of reality” (10-11). In essence, Toelken is alluding to how different cultures will interpret their experiences and rituals according to their own set of beliefs and practices. This complicates situations in which the experiences or rituals are not comparable across cultural lines; someone will always be missing an aspect or a significant purpose if they do not try to “see it as much as possible with the ‘native eye’” (12). In other words, one must immerse themselves in the culture they are analyzing, while not comparing it to their own cultural experiences. One must consider all the cultural implications of that specific culture when wondering why things are done a certain way. Toelken provides
“The Sambia: Ritual, Sexuality, and Change in Papua New Guinea” is a book written by Gilbert Herdt. It is based on a case study Herdt did during the 1970’s of the culture of the Sambia people. His study took place in Eastern Highlands Province of Papua New Guinea. He didn’t know much about their language, however through out his time there he was able to learn their language and customs. As he settled into their village, he mostly slept in the clubhouse with the other Nilangu villagers; however, eventually they built a house for him to stay at. Herdt had a great interest in gaining new knowledge about the Sambia culture.
‘Society makes and remakes people, but society is also made and remade by the multiple connections and disconnections between people, and between people, places and things’ (Havard, 2014, p.67).
the deities and attempt to explain the psychological necessity of these rituals. An examination will be made of the typical forms of rituals, and cite their effects,
In today’s world, we live in a society where we are subjected to follow rules, which are placed upon us by the society. Many people are faced with the dilemma of whether or not to follow the ideals of other people, or pursue their ideals and go against the prevailing conventions. In “Selections from Into the Wild” by Jon Krakauer, the author talks about a man named McCandless who went into the Alaskan wilderness in order to find his true self. His journey was also to escape from the societal norms of society. A person who goes into the wilderness believes that they can live their life with brute simplicity. This gives them little to no time with the complicated problems of modern society. Likewise, in “Waiting for a Jew” by Jonathan Boyarin, the author talks about one’s aspiration to find their identity and purpose in the community. He conveys that religious places, like shul, allow an individual to develop a cross- cultural self. The desires and expectations placed upon us by the society shape our strategies of personal identity; therefore, instilling fears that cause us to identify in opposition to our prevailing conventions.
Religions are broad in their scope of history, beliefs, and rituals, using many systems to support their individual ideologies. Rituals, such as baptism within Christianity and Judaism, are markers for the distinct values and meanings that are associated with specific doctrines, and can be viewed and interpreted in several different ways. Theorists often view religion with different outlooks, classifying the institution as having a social background or a cultural emphasis, such as what Clifford Geertz defined. Geertz focused on the importance of symbols in religion, their cultural perceptions, the meanings that are attributed to the act, and how it relates to the the society’s value systems. By applying his theory about religion as a culture to the baptismal ceremonies in Judaic and Christian religions, the ritual can be viewed as an important cultural symbol, signs of various cultural views, and as a reinforcement of an ethos.
As the sunrises over the crisp fall horizon, followers begin to surround the sacred space in anticipation for what is about to take place. The sacred space is soon surrounded by people who are dressed in the sacred colors, some wearing necklaces of their totem, while others wear headdresses that adorn with their sacred symbol. People begin to drink, play music, and prepare a banquet feast for each other, creating a festival atmosphere in hope that today’s ritual will be a success. As the ritual gets set to begin followers begin to crowd into the sacred space, surrounded with pictures and names of those who have reached greatness. As the ritual begins, music is played in order to bring everyone together and prepare for the events that are about to unfold. It is now that the followers have a very simple focus, to aid in the success of the ritual. Those who celebrate the ritual take there places in the middle of the sacred space, with the followers surrounding them; now that the ritual has begun the celebrants begin to perform and focus on certain actions in order connect themselves with the transcendent sacred. The followers who look on begin to aid by chanting, allowing themselves to also transcend. In hopes that the ritual was a success, everyone does their part until the last second of the ritual is completed, it is only then that it can be decided if the ritual was a success and they can either celebrate or grieve by signing in their most sacred song, bonding them once again with each other.
Despite this, there continue to be incidents where middle class people are devastated when unable to achieve the so-called American Dream. Of course, the social expectations of a society are generally set by the previous generation and cause the newer generation to feel guilt when they cannot meet them. In order to avoid this feeling of guilt and insufficiency, people are willing to give up their unique hopes and goals; thus creating a people that are cohesively identical. Students in today’s universities are amazingly bright and creative, yet change their majors to those society has placed honor on, such as medicine, law, and engineering. The amount of innovation and invention
Gregor Samsa and Ivan Ilyich cast a light on the intolerable conditions they experience, which originate from the inability to fit in and have a connection with their surroundings. The incessant search for a place of belonging by both characters stems from what society and family thinks is standard; Ilyich and Gregor think they will find belonging if they follow society’s rules. Kafka must utilize Gregor’s metamorphosis or dehumanization to separate Gregor from the rest of the world. Likewise, Tolstoy utilizes Ivan Ilyich’s torment and suffering to separate himself from society, and thereby criticizes society for imposing conventional rules. Only through these comparisons and referrals to dehumanization suffering can the reader truly understand and empathize with the drastic alienation and agony experienced by both characters.
Some sociologists claim that what changes primarily is the social system and religious change is an effect of the change in the former. It is not religion but, to a larger extent, the economy that is supposed to legitimize reality. From this perspective it is the social system that changes and this change in relation to religion means secularization, which generally speaking means the diminishing impact of religion on social life at various levels, degrees and intensities. Theories such as Luckmann’s privatization thesis or Hervieu-Le´ger’s emotional theory of religion may be categorized as giving priority to changes within the individual. The fundamental thought is that in contemporary society it is primarily the individual who changes. It is the individual that seeks direct contact with the sacral sphere, is driven by emotion, feeling, a personal and individualized need. The third current of theoretical solutions to the question of what predominates in modern and post-modern changes is the one that points to religion itself as the sphere of these changes. It is neither the society nor the individual, but rather religion that is pushed to the forefront of the phenomenon. Religion in confrontation with modernity takes on new forms which function well in the modern
In the United States there is an idea many pursue called the American dream, which differs from person to person. The American dream according to americanradioworks.publicradio.org is “a revolutionary notion: each person has the right to pursue happiness, and the freedom to strive for a better life through hard work and fair ambition”. Yet it has been said there is no real definition of American dream, instead it merely proves that it has an unconscious influence in American mentality (Ştiuliuc 1). The American dream is different for each person because everyone yearns for things that will they hope will in return make them happy. Whatever that may be, each person goes through different struggles to obtain what they want. According to Frederic Carpenter, the American dream “has never been defined exactly, and probably never can be. It is both too various and too vague” (3). The Madonnas of Echo Park by Brando Skyhorse depicts the different interpretations on what the American dream actually is through the opinions and actions of Hector Esperanza, Efren Mendoza and Mrs. Calhoun.
...lay in societal change. However it was only until the works of Durkheim and Simmel that the role of individual interaction and society is brought to the forefront. Durkheim largely viewed the individual as needing society as a mechanism of constraint to the aspirations of an eternal goal. Finally, Simmel was able to expand on Durkheim’s dualism by noting that society could be viewed as more than a mechanism of constraint rather as an accumulation of individual interaction. Either through a combination or as individuals each theorist distinct view of the relationship between the individual and society demonstrates a new understanding towards the nature of social reality.
Since the beginning of time, mankind began to expand on traditions of life out of which family and societal life surfaced. These traditions of life have been passed down over generations and centuries. Some of these kin and their interdependent ways of life have been upheld among particular people, and are known to contain key pieces of some civilizations.
...[R]ites of passage are not confined to culturally defined life-crises, but may accompany any change from one state to another, as when a whole tribe goes to war, or when it attests the passage from scarcity to plenty by performing a first-fruits or a harvest festival. Rites de passage, too, are not restricted, sociologically speaking, to movements between ascribes statuses. They also concern entry into a new achieved status, whether this be a political office or membership to a exclusive club or secret society...On the whole, initiation rites, whether into maturity or cult membership, best exemplify transition...(Tumer 235).
Societies vary greatly throughout the world, as do human experiences. What it means to be a social being in Japan, may not equate with what it means to be a social being in Central Africa. Throughout this essay I will argue that, while society may vary, the desire to be social exists in all cultures throughout history. The world may have always had its recluses, those who attempt to live a solitary life, but even these people can be seen as a reflection of their previous culture and society, fulfilling a role and remaining tied to their pre-existing relationships, using and being used by society like any other social being (Stone 2010: 6). Throughout this essay I will use the example of the Japanese and Central African social being to show how experiences of society change and are shaped by one's location. Further I will explain what it is to be a social being, and how society shapes our experiences, whether we remain within it or not, through the experiences of various hermits and recluses throughout history.