Effects of Globalisation on Religious Fundamentalism

Religion: It has been noted that the rise of globalization has been accompanied by a rise of religious fundamentalism in different parts of the world. How might different sociologists account for this phenomenon? Which explanation(s) do you find the more plausible? Why? Drawing on this analysis - if you were approached to advise an international body (such as the UN) about some of the concerns and threats around this issue, what would be the key to your advice?

The overarching theme consolidating globalisation is the integration of markets, nations and technology on a global scale and “free market capitalism” (Lehmann, 1998). However globalization transcends beyond merely an economic phenomenon. It is a phenomenon exported by the west that manifests itself in social, political, cultural and religious spectrums that has caused societies to crumble through the infiltration of consumerism and social fads (Giri, 2001). Although the notion of globalization states that it transformed our world into a global village through breaking down barriers between nations, it is often described as an “insidious agenda for perpetrating hegemony of one country over the whole world, by force and fraud” (Giri, 2001). Globalisation has lead to increased migration, which has had religious consequences. Through trying to compact the world into one, this technology driven revolution physically and psychologically uprooted individuals from their culture and religion producing social distress (Kinnvall, 2004), which lead to a rebellion against globalization. Religious fundamentalism is a manifestation of animosity towards globalization, and comes to the fore of societies when traditional patterns of community have been demolished. Fundamentalists believe that traditions, culture and religion anchor individuals to a predictable and meaningful world, as it is a “unifying philosophy of life within which personal meaning and purpose are embedded” (Salzman, 2008). Contrary to conventional sociological wisdom that predicted the decline of traditional significance of religion as society progresses, increased number of Individuals rely on religion as it serves as salvation from the chaos of the modern living through provision of stability, certainty and acceptable standards of living (Salzman, 2008). This paper will thus examine the major consequences of globalization on religious fundamentalism through further exploration of the 1) psychological implications created by the transmogrification of traditional religion and belief systems, 2) Rapid spreading anomie

forcing individuals to rely upon easily accessible distorted religious banality through invasion of cyber culture.

Human behaviour cannot be accurately analysed without examining the context, through which the behaviour manifests from (Salzman, 2008). Every individual has a diverse range of dispositional and acquired characteristics within a particular social context. According to Salzman (2008), globalisation is a new context for individual experience that has “unleashed forces that overwhelm traditional sources of culturally derived meaning with its manic logic” and so, reshaped our world. Our new world is fuelled by the invasion of profound technological innovations and consumerist culture driven by profit maximization and return of capital with little regard to socio-cultural values. Consequently individuals develop a sense of inferiority as they do not perceive themselves as living up to the newly set standards of value in the capitalist culture (Kinnvall, 2004). Religion thus seems like an attractive alternative to turn to as it addresses psychological concerns and “alleviated material deprivation” (Kinnvall, 2004). Religious fundamentalism provides psychological sustenance and helps individuals form a meaning system that serves as a foundation for the construction of self - esteem. Salzman (2008) further developed the relationship between religious fundamentalism and globalisation through applying the Social Identity theory. Social Identity theory suggests that humans derive vital psychological resources known as “self-esteem” through their identification with and belonging to groups” (Salzman, 2008). The theory suggests that humans have a strong tendency to divide their social world into “outsiders” and “insiders” as a mechanism to either defend their self-esteem or reduce uncertainty, by identifying with a specific social group (Salzman, 2008). As a result Self – esteem is enhanced when individuals involved perceive the social group they are affiliated with as superior to other competing groups. Therefore homogenisation of social norms and values through globalisation threatens distinctiveness of each culture, religion and nation, which is an important channel used by individuals to enhance their own self-identity and self worth. When the “distinctiveness and presumptive superiority” of a group is threatened, a defence mechanism such as religious fundamentalism, is natural (Kinnvall, 2004). Religious fundamentalists adhere to the literal interpretation of the sacred texts and often derive their social identity from these sacred texts, as they are perceived as absolute truths. These absolute truths provide foundation for the development of “insiders and outsiders” duality, which consequently serves as a platform for intolerance of the ‘others’ (Giri, 2001). Religious fundamentalists often encourage members to follow strict set of norms and beliefs that further augments them from the rest of the world, placing them in opposition with the secular world. Self-esteem is propagated through the knowledge that “they have been chosen by god to act as his agents on earth” (Giri, 2001). Members within a religious group often do not have an individual identity, rather view themselves as group members. Salzman (2008) therefore claims that religious fundamentalism has been on the rise as globalisation progressed due to individuals turning to religion in order to feel belonged and as a way to restore self-identity and self-esteem

        The relationship between information technology and a conservative practice such as religion is often viewed as antithetical, however although the development of local and global networks have expanded immensely, traditional religious significance is still present around the world and in cyber culture (Barzilai-Nahon & Barzilai, 2005). Cyber culture, although perceived as a threat to many fundamentalist communities, it also has the power to intensify their cohesiveness. According to Barzalai and Barzilai- Nahon (2005), religious fundamentalists use the Internet to consolidate communal discipline onto members within a diasporic community that is polarized and in segments, through the use of discussion groups, online chats, forums that empower “communal consciousness” (Barzilai-Nahon & Barzilai, 2005). Thus the online community has become a crucial element in the communal social capital for positive and negative reasons. Through easier access individuals are still widely exposed to religious preaching and slowly succumb into a fundamentalist lifestyle through increased communication with other members in the same social group.

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