https://padlet.com/shehla_a_win/xejra820w2dr en-us 2017-02-12 04:54:35 UTC 2018-02-06 06:00:49 UTC hello@padlet.com shehla_a_win https://padlet.com/shehla_a_win/xejra820w2dr/wish/228443103 2018-02-06 05:32:27 UTC https://padlet.com/shehla_a_win/xejra820w2dr/wish/228443103 https://padlet.com/shehla_a_win/xejra820w2dr/wish/228443672 Balibar and althusser (1970) religion provides the ideological justification fo social inequality, poverty , injustice. 
There is inherently a conservative force that exists to support the economic status quo in two main ways 

Imposing a set of God given values and beliefs. For example shariah that places restrictions in various aspects of religious freedoms 
In times of economic crisis and recession in capitalist societies , religion channels social dissent and helps preserve the status quo by either promoting limited but crucial forms of social change or by managing social transformations 

According to traditional Marxism , religion does not initiate social change , economic conflicts do. Religion only plays a significant role in relation to powerful economic classes. 
Azad (1995) transformations such as Iranian revolution (1979) the overthrow of old order supported by US and UK alliances and by working classes such as intellectuals and students. Only after the Shah was deposed , there was a power struggle for control emerge in which religious leaders were proven stronger , even though it was primarily political and ideological it was later a capitalist economy and despite many religious edicts , that is still in essence . ]]> 2018-02-06 05:38:13 UTC https://padlet.com/shehla_a_win/xejra820w2dr/wish/228443672 https://padlet.com/shehla_a_win/xejra820w2dr/wish/228443680 Cultural Transition: neo Marxist concept to express the idea of relatively small scale changes in the lives and positions of people and groups within a society 

The neo Marxist perspective view religion as a form of system mainenance - borrowing the structure of Luhmann’s systems theory - arguing that the conservative and organized role of religion acts as a channel for social dissent. This preserves social stability in a crucial but measured level. 
Robinson (2001) identifies several aspects of religion that allow religion to be a force of change
1) common religious worldview shared by the oppressed class
2) teachings that challenge the status quo and practices of existing social order
3) clearly closely associated with oppressed groups
4) channels of legitimate political dissent either blocked or denied
5) clear differences between the religion of the oppressed and the religion of the ruling class

An example of social change enforced by and supported by religion is emergence of the Nation of Islam group in the USA - popularized by Malcolm X as a means of the Muslim “brotherhood” fighting the ruling class - or the white man.

]]> 2018-02-06 05:38:18 UTC https://padlet.com/shehla_a_win/xejra820w2dr/wish/228443680 https://padlet.com/shehla_a_win/xejra820w2dr/wish/228443720 social transformation, Weber says transformation between feudal and capitalism.

Bengal: Calvinists associate morality and goodliness.]]> 2018-02-06 05:38:45 UTC https://padlet.com/shehla_a_win/xejra820w2dr/wish/228443720 https://padlet.com/shehla_a_win/xejra820w2dr/wish/228443724 Functionalists :
perception on religion as a conservative social force that promotes social solidarity. 
Durhkeim argues that by worshipping God people 'are worshiping society' sums up traditional functionalists perception. 
For Bental (2004), this involves creating 'a strong attatcment to society' as a means of guiding individual behaviour. 
Durkheim expresses it in terms of the collective conscience: the 'will of society' experienced as an external force that controls individual behaviour. 
As a cultural institution, religion is an important source of collective norms and values. 
Religion can have a monopoly on cultural power and influences in some societies. 
However, in many modern, culturally diverse societies, traditional forms of religion no longer have a 'monopoly of faith' and cannot therefore intergrate people into society as a whole. This has been called the 'problem of secularisation', and involves religious institutions losing their power and control over secular affairs. 
Bellah (1967) argues that such a wide society develop civil religions - a set of fundamental beliefs shared by the majority of people in a society

Neo- functionalists :




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