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Bell ( 1977 ) defines Secularisation as “ the detachment of faith from political life ” ( p. 427 ) . Simply put, it is spliting faith from province ( a authorities which does non stand for a peculiar faith, i.e. most democratic states ) .

Bell admits that secularization has already occurred, but argues that faith will return ( ‘return of the sacred ‘ ) , despite the belief of societal theoreticians Karl Marx, David Durkheim, Max Weber, and William James, that faith may be in a lasting diminution. Religious diminution refers to a diminution in the engagement of church, the loss/removal of spiritual establishments and symbols ( e.g. France ) , the separation of society and faith ( secularization ) , and what Bell refers to as “ loss of the sacred ” . Weber describes this loss as ‘disenchantment ‘ ; non “ believing in charming powers, in liquors and demonsaˆ¦..lost his sense of prognostication and, above all, his sense of the sacred ” ( as cited in Bell ; 1977, p. 422 ) , which he puts down to technological and scientifical progresss ; fundamentally as society has advanced, faith has retreated.

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The universe has become secularised, faith has become more of a personal pick instead than an duty ; as Bell ( p. 442 ) states “ faith is no longer the corporate scruples of society, as Durkheim believed was its simple signifier ” .

A good illustration of modern twenty-four hours secularization is France ; in 2004 the Gallic Senate ( overpoweringly ) decided to censor the erosion or displaying of open spiritual symbols in schools, and more late censoring the burqa/niqab ; these determinations seem to reenforce the impression of France being a secular province. However, there has been ( and still is ) a batch of argument and contention over Frances ‘ secular position, i.e. the Gallic argue that it is secular ( surrounding fundamentalist ) that adult females cover their head/body, but more specifically because it oppresses adult females ; whilst Muslims consider the prohibition racialist, as it is their spiritual right to have on it. Since France invaded Algeria ( “ Algerian War ” ) , there was concern that Algerian Muslims were n’t following Gallic values. A deficiency of cognition, negative stereotypes, and possibly the impact of the Algerian war may hold led to the supposed disfavor, racism and favoritism shown against Gallic Muslims today.


Edward Said defines Orientalism as “ a manner of idea based upon an ontological and epistemic differentiation made between the Orient and ( most of the clip ) the West ” ( Moosavinia, 2003 ) . Since the 1600 ‘s, ‘Oriental ‘ was designated as Asia or the East, alternatively of recognizing the distinguishable societies of each part ; Middle Eastern states, India, China and Japan are now seen as the one entity. Both Hall and Said argue the function that the ‘East ‘ ( or ‘Rest ‘ ) played in organizing the individuality of the ‘West ‘ is unrecognized ( or non recognised every bit much as it should be ) .

The impression of ‘Orientalism ‘ was proposed at a clip of European laterality in the Eastern World, and as Hall ( 1992 ) touches on ; geographic expedition resulted in contacting, suppressing and set uping colonies. These colonial expeditions led to set uping lasting contact between East and West and bit by bit Western ways, thoughts, and doctrines flowed on to the East. As a consequence imperialism arose ; along with this came machinery, trade, and money, but at the disbursal of clashing of values, faith and beliefs. Imperialism led to the re-establishment of the Eastern World, whereby the West exploited the Eastern World for resources ( and still is ) . Today, Neo-colonialism has allowed the Western universe to indirectly use power, and act upon the Eastern universe.

Both Hall ( 1992 ) and Said ( 1978 ) refer to ‘Orientalism ‘ as discourse, i.e. “ a peculiar manner of stand foring ‘the West ‘ , the ‘Rest ‘ , and the dealingss between them ” ( Hall, 1992, p. 291 ) . An illustration of Orientalism has occurred after the September 11 bombardments ; common stereotypes are one time once more being applied to Islam. Moslems are being interpreted as overzealous, violent, aggressive, ‘other universe ‘ that needs to be controlled. It is the discourse of Orientalism ( us versus them, or West versus the Rest outlooks ) and pigeonholing that leads many people to believe all Muslims are fundamentalist, terrorists, and as a consequence many people view all Muslim ‘s as ‘the same ‘ . Not merely Muslims, but we ( Western society ) seem to ‘homogenise ‘ all cultural groups, based particularly on minorities and what is portrayed through the media.


Charon ( 2007 ) defines fundamentalism as “ a certain manner of looking at world that is found in certain spiritual communities, certain persons, and certain societal motions ” . More specifically, fundamentalists by and large interpret spiritual Bible ( e.g. Bible, Qur’an ) as being free of mistake, and the actual truth, i.e. every word, every event is true. This trust on faith gives some people hope, a sense of intent in their lives ; as Charon points out fundamentalism entreaties to people “ sing atrocious societal conditions ” ( p. 278 ) and those who disapprove of modernization. Fundamentalists believe that their faith is the 1 and merely, the word of God takes precedency over any word of adult male, and they all live to execute God ‘s will and his instructions.

Charon besides touches on the features of fundamentalist groups ; a sense of individuality particular to the group, protection from enemies, frequently led by “ magnetic and autocratic leaders ” ( p. 278 ) , members abide by a rigorous moral codification, boundaries distinguish members from enemies, are frequently rightist conservative, they attempt to populate their life through the eyes of their God, and they oppose the Enlightenment period/values. Examples of fundamentalist Christians are those who believe when Judgement Day ( or Armageddon ) occurs merely true trusters will be saved, and non-believers are summoned to ageless damnation, whilst a Muslim fundamentalist believes that Allah will honor them but non ‘infidels ‘ .

Originally, fundamentalism applied to the Protestant wave that spread across the United States in the late nineteenth century, presents, all Muslims are normally being referred to as ‘fundamentalists ‘ . Since the September 11 bombardments, Islamic people are being perceived as terrorists, self-destructive fiends who commit such Acts of the Apostless in the name of their God. Unfortunately it is these fundamentalists that have now produced the stereotype that all Muslims are the same. Many people from Western society would be incognizant that the Qur’an, and people from Islam oppose any signifier of attack/war against society ; “ The terrorist ‘s Acts of the Apostless, from the position of Islamic jurisprudence, constitute the offense of hirabah ( engaging war against society ) ” ( Muslims against Terrorism, 2007 ) . There has been an addition in the figure of fundamentalists, possibly due to imperialism and the increasing power of the Western World, particularly the USA. Poverty, subjugation, repressing of tradition and spiritual beliefs may be the cardinal factors in the rise of fundamentalist groups in the East.


Barber ( 2001 ) positions ‘Jihad ‘ in its strongest signifier, specifying it as “ a bloody war on behalf of partizan individuality that is metaphysically defined and fanatically defended ” ( p. 9 ) , and McWorld as a “ merchandise of popular civilization driven by expansionist commercialism ” ( p. 17 ) . Barber worries that globalization and retribalisation are endangering the being of democracy and the state province, due to the opposing positions of Jihad and McWorld ; McWorld operates to advance planetary economic growing and production, whereas Jihad opposes globalisation/modernisation.

Jihad ‘s resistance to globalization has led to a planetary dislocation, or ‘balkanisation ‘ , i.e. “ divide a district into little, hostile provinces ” ( WordNet Search- Glossary, 2010 ) , which, basically, has resulted in civilization versus civilization, folk versus folk. Jihad is really localistic, i.e. recreates values and traditions within their civilization, whilst McWorld is globalistic ; making individuality from the exterior through trade, investing, engineering, and capitalist economy. Whilst Jihad and McWorld frequently compete against each other, they besides exist together, i.e. every action consequences in an equal reaction ; “ Caught between Babel and Disneyland, the planet is falling sharply apart and coming together at the really same minute ” ( Barber, 2001, p. 4 ) .

The Cold War, as Barber discusses, has already produced atomization ; “ The Soviet Union and Yugoslavia have together already produced 20 or more new ( old ) states or national fragments ” ( p.8 ) . Huntington ( 1996 ) proposed a similar position ; the growing and power of Western society has resulted in the universe ‘getting smaller ‘ , more and more non-western civilizations are defying modernization.

Again the construct of West versus the remainder comes into drama, two wholly different universes ; on one side you have the imperialistic ways of the West, who, through McWorld are able to easy pull strings consumers through the usage of iconic trade name names and franchises, such as McDonalds, Nike, etc. , and on the other side you have the ‘Jihad ‘ , who struggle to keep their individuality, their civilization. The difference between the two universes is summed up absolutely by ( Barber, 2001, p. 8 ) , “ Jihad pursues the bloody political relations of individuality, McWorld a exsanguine economic sciences of net income ” . The construct of Jihad v McWorld informs people of the difference between two different universes, how the Western universe sees/thinks about the ‘Rest ‘ , and how the ‘Rest ‘ sees/thinks about the ‘West ‘ .

Bibliography/Reference List

Barber, B. ( 2001 ) . Introduction. In B. Barber, Jihad v McWorld: Terrorism ‘s Challenge to Modernity ( pp. 3-20 ) . New York: Ballantine.

Bell, D. ( 1977 ) . The Return of the Sacred? The Argument on the Future of Religion. The British Journal of Sociology, 28 ( 4 ) , 419-449.

Charon, J. M. ( 2007 ) . Is Organised Religion Necessary for Society? Tradition, Modernisation and Secularisation. In J. M. Charon, Ten Questions: A Sociological Perspective ( 6th ed. , pp. 247-286 ) . Thomson Wadsworth.

Hall, S. ( 1992 ) . The West and the Remainder: Discourse and Power. In B. Gieben, & A ; S. Hall, Formations of Modernity: Introduction to Sociology ( pp. 276-331 ) . Cambridge: Civil order

Huntington, S. P. ( 1996 ) . The Clash of Civilisations and the Remaking of World Order ( 1st ed. ) . Simon & A ; Schuster.

Moosavinia, S. R. ( 2003, November 18 ) . Edward Said Debunks Orientalism. Retrieved September 18, 2010, from Mehr News: hypertext transfer protocol: //www.mehrnews.com/en/NewsDetail.aspx? NewsID=38447

Muslims against Terrorism. ( 2007, August 16 ) . Retrieved September 21, 2010, from Islam for Today: hypertext transfer protocol: //www.islamfortoday.com/terrorism.htm

Said, E. W. ( 1978 ) . Oriental studies. Vintage Books.

WordNet Search- Glossary. ( 2010, September 20 ) . Retrieved September 21, 2010, from Princeton University: hypertext transfer protocol: //wordnetweb.princeton.edu/perl/webwn? s=balkanise

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