Archaic globalization Archaic globalization conventionally refers to a phase in the history of globalization including globalizing events and developments from the time of the earliest civilizations until roughly the s. This term is used to describe the relationships between communities and states and how they were created by the geographical spread of ideas and social norms at both local and regional levels. The first is the idea of Eastern Origins, which shows how Western states have adapted and implemented learned principles from the East. The second is distance.
Author, Faith Beyond Belief: Traditional Religion Religious leaders interested in maintaining a vibrant flock would do well to adapt their message to this snowballing trend of globalization, which they cannot fight.
Back in the old days people would be born, live and die in the same village. Everyone they knew was of the same nationality, ate the same kinds of food, wore similar clothes and, most likely, was of the same religion.
Some may have been vaguely aware that other cultures exist, but lacking any real contact with them, it was almost as if people from those other cultures were not really real.
Back then it was common and acceptable to perceive one's own culture and religion as Globalization and religion -- and to see all others as somehow not "counting" quite as much.
Few people had reason to think any more widely than this: But as transportation options improved, people began to move from place to place. Then suddenly they were exposed to people who were different. Some wound up with neighbors from a different country. Some might have had coworkers, or even supervisors, from a different religion.
This brushing up against different world cultures would have caused people to compare their own customs and beliefs against those of these strangers. Generally speaking, two types of reaction were possible: They could dig in their heels and insist their own ways were more real, more right, and more valid than all the others.
Or 2 They could forge relationships with the strangers and seek to understand the differences. They could try the strangers' foods, listen to their music, even engage in conversations about their contrasting religious beliefs.
People choosing this more transformative response would find themselves seeing commonalities with these strangers. They would likely come to see that there is good and bad, truth and falseness in all cultures -- and all religions.
This most likely would loosen the stronghold of religious exclusivity, and weaken the fences between people with different beliefs. People choosing the first option above would be refusing to allow themselves the opportunity to learn about others.
They would be excluding a part of the truth from their awareness. They would be reinforcing their own provincialism and limiting their own growth.
Conversely, those choosing the second option would be allowing more of the truth about our existence into their awareness, expanding their own horizons, growing.
Now, these days with global communications as they are, people don't even need to move to be exposed to other cultures and religious views. We need only turn on a computer or TV to be immediately thrown up against huge numbers of issues, people and cultures from all over the world.
Their religious beliefs and practices will conflict with ours. This leaves us the same choices as listed above.This chapter’s approach to religion and globalization starts with an understanding of how the exercise of authority varies in religious contexts and with a ﬁrm grasp of the interplay of the erudite and institutional, and the popular, in religious life.
Religion epitomizes the definition of globalization due to the fact that it can be spread more efficiently than ever before through the use of different technological tools Through the use of magazines, the media, Facebook, Twitter, Youtube, commercials, podcasts, cell phone apps and much more.
José Casanova is one of the world's top scholars in the sociology of religion.
He is a professor in the Departments of Sociology and Theology at Georgetown University and senior fellow at the Berkley Center, where his work focuses on globalization, religions, and secularization.
Globalization and Religion In today's world of continuous growth and expansion, the lines of religious borders are becoming blurred. According to Merriam Webster, globalization is defined as the development of an increasingly integrated global economy marked especially by free trade, free flow of capital, and the tapping of cheaper foreign.
Religion and Globalization IN THINKING ABOUT THE RELATIONSHIP BETWEEN RELIGION and globalization these days, one of two views immediately comes to mind.
First, there is the way in which globalization flattens out cultural differences, erodes local customs and beliefs, and spreads a secular, capitalist way of life that. This course interrogates the relations among globalization, religion, and ethics in two steps, analytic and constructive.
The sessions will be devoted to analysis.