Download - religion marxism and functionalism
NAME: REECE NORTON-FISHER
SUBJECT: SOCIOLOGY
FORM: 6B
TEACHER: MR. HUMBER
SCHOOL: WOLMERS
DATE: JANUARY
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TABLE OF CONTENTS
Statement of Problem ………………………..………………………………………2
Aims and Objective………………………………………………………………….5
Literature Review……………………………………………………….……...…….6
Introduction…………………………………………………………………………....7
The Functionalist Perspective
On Religion……………………………………………………………………………..8
The Marxist Perspective on Religion…..…………………………………………………………..….............................10
Kumina………………………………………………………………………………….…12
Revivalism…………………………………………………………………………………14
Functionalist Theory on Kumina …………………………………………………….........15
And Revivalism
Marxist Theory on Kumina and Revivalism...…………………………………………….………………………...….............16
Conclusion……………………………………………………………………………................17
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STATEMENT OF PROBLEM
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TO WHAT EXTENT DO FUNCTIONALISTS AND MARXISTS ACCOUNT FOR KUMINA AND REVIVALISM?
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AIMS AND OBJECTIVES
This research paper attempts to determine the following:-
- The Functionalist Perspective on Religion
- The Marxist Perspective on Religion
Looking at the Pocomania and Revivalism Religion and how the Functionalist Theory and The Marxist Theory places them in society.
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LITERATURE REVIEW
Haralambos and Holborn in Sociology Themes and Perspective (2008) gives the major Theories
on Religion. The Functionalist Theories and Marxist Theories are two totally different
perspectives. The Functionalists sees Religions helping because of shared values and moral
beliefs for the survival of a society because of the social order, social control and social
solidarity that they bring. On the other hand The Marxist Theory sees Religion as an illusionary
tool which keep the working class in a state of both mental and physical oppression where they
accept their way of life and does not seek to rise above it mainly because of the benefits they
will gain in the afterlife. He sees Religion as an opiate for the masses.
Nasser Mustapha in Sociology for Caribbean Students (2009) looks at religion, religious
beliefs and theirs practices in the Caribbean. The book also highlights several different theories
on religion whereby we look at The Marxist and Functionalist Theories.
Christopher Humber, Lecturer Sociology , Wolmers Boys, print and electronic material and
lecture notes used in study.
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INTRODUCTION
There is no single definition for Religion that would be completely accurate as because of the many complexities any single definition may be seen as inadequate or incomplete. There are a few definitions which are listed below.
The Oxford Dictionary defines religion as:
1) The belief in a superhuman controlling power especially in a personal God or Gods entitled to obedience and worship.
2) The expression of this in worship.
3) A particular system of faith and worship
4) Life under Monastic vow
5) A thing that one is devoted to
Sociological Themes and Perspectives (Haralambos and Holborn 2007 edition) states that one way of defining religion is to see it in terms of the functions it performs. An example is provided by Yinger who defined religion as a system of belief and practices by means of which a group of people struggles with the ultimate problems of human life (quoted in Hamilton, 1995).
We will be looking religion in the Caribbean, focusing on Kumina and Revivalism and the role that The Functionalist Theory and The Marxist Theory plays when applied. In the Caribbean, religion is seen as playing an integral part in the lives of its people. It is seen as an important aspect of social life and is linked to the issues of social integration and conflict between different groups within a society or societies.
Sociology on seeking to understand the role, significance, and impact of religion in society examine the effects (Sociology for Caribbean Students, 2009).
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FUNCTIONALIST THEORY ON RELIGION
BY EMILE DURKHEIM
Functionalism is the oldest and still the dominant, theoretical perspective in sociology and many
other social sciences. Functionalism is the first theory in sociology.
Based on the findings presented by French Sociologist Emile Durkheim, the Functionalist
perspective on religion is probably the most influential interpretation of religion. Durkheim
theory argues that all societies divide the world into two categories the sacred and the profane.
He sees religion as based upon this division and also beliefs it is a unified system of beliefs and
practices related to sacred things He believes that sacred things must be symbols and what they
represent must be established (Haralambos and Holborn 2007).
Durkheim based his findings by using the religion of various groups of Australian Aborigines to
develop his argument. Functionalists see religion in terms of the contribution that religion makes
to the well being of society, its contribution to social stability and the value consensus. Durkheim
argues that the function of religious rituals is to maintain social solidarity by affirming the moral
superiority of society over its individual members. He believed that social life could only exist if
values were shared and society integrated into a coherent whole. Religion is an important aspect
of this process as through religion a set of unifying practices and beliefs but also providing a way
in which people can interpret and give meaning to the world.
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The relationship between God and humans is seen as a reflection of the relationship between
humans and society. Without collective conscience, there would be no social order, control
social solidarity or cooperation. There would be no society without it. Religion reinforces the
collective conscience
Durkheim’s theory is flawed his critics argue that he studied only a small number of Aboriginal
groups on which he based his findings. The sample is thought to have been too small to
generalize about Aboriginal beliefs much less religion. Functionalists position is weak on
socieities with more than one faith. Functionalist Perspectives emphasizes the positive
contribution of religion to society and tends to ignore dysfunctional aspects.
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MARXIST PERSPECTIVE ON RELIGION
Karl Marx the Geman philosopher, political economist, social revolutionary and primary theorist
of Marxism had a radically different perspective on religion. Religion for him is seen as an
illusion which allows the ruling class to dominate and enjoy the privileges of the working class.
It distorts reality and gives the working class false hope and prevents them from developing class
consciousness..
The working class was seen as using religion as a form of protest against their poor economic
conditions. Marx believed the ruling class used religion as a means of control. Religion is seen
as a distortion of reality which provides many of the deceptions that form the basis of ruling
class ideology and false class consciousness. It is used to control the working class and
strengthen and support the interests of the ruling class. Religion according to Marx is seen
further as exploiting the relationship between the owners of the means of production and the
owners of labour. In a class society religion is used as a mask that prevents the working class
from developing class consciousness that enables them to see the world as formed and shaped
by the efforts of human rather than a divine force. In doing so they will never rise above their
oppression and will not complain because they see suffering way of enduring because of the
benefits derived at the end of their lives.
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They are willing to be deprived of material possessions. Capitalists do not mind this as they use
religion as a tool of exploitation. In Marx’s ideal society the means of production are
communally owned which results in the disappearance of social classes. Religion is an illusion
which eases the pain produced by exploitation and oppression. It is seen as a collection of
mythical thoughts that brings justification and legitimate the subordination of the subject class.
Religion disguises and makes acceptable the exploitative relationships of society by suggesting
that the world is shaped by God’s will and is therefore not capable of changing. People are
distracted from any revolutionary action. Marxist theory is based on the theory that God is made
by humans and this was used by earlier societies to explain how the world came about. Religion
is seen by Marx as a distortion of reality. It is ideological and is the foundation upon which the
ruling class forms their ideology and false consciousness. In doing so the ruling class maintains
their power because the working -class are not able to see their true situation and their real
interests.
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KUMINA
Kumina according to an article in the Jamaica Gleaner is the most African of all religious cults to
be found in Jamaica. It occurred among post-emancipation African contract labourers sent to
Jamaica in the late in 19th century, but is thought to be derived from the Kongo in Central Africa.
Kumina was further developed during the mid to late nineteenth century. Kumina ia a Afro-
Jamaican religion influenced mainly by the Bantu peoples from the Congo-Angola area.
Kumina refers to both a religion and dance. Dances include the Bailo, mainly entertainment
purposes and country, used during the private religious ceremonies. The language used in
Kumina rituals for singing and communication with ancestors, as well as with each other is
heavily influenced example by Kikongo in grammar and vocabulary. For example, the Kikongo
word “kumu” means meter, melody,rhythmor to play a musical instrument. The ancestors play
an integral part in the religious beliefs and practices of Kumina practitioners in Jamaica,
Kumina communities follows the general local character of African religions in Jamaica,
Kumina societies are small family based communities or nations.
Some nations include Mondongo, Moyenge, Machunde, Kongo ,Igbo and Yoruba. People from
Kumina families are given the title Bongo. Marrying into a Bongo family is one avenue to
become apart of of Kumina Nation; special initiation is the other avenue. Kumina nations are
led by a King and Queen.
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Central to Kumina’s religious beliefs and practices is the possession by and communication with
the “spirits” . The rituals (Kumina plays are used to connect the spirit and corporal worlds with
music (drumming and singing), language, dance, and ritual. Possession is a term describing the
temporary inhabiting the living. In Kumina Myal is the good and obeah is the bad. Myal is
given given greater stress because of its association with guidance and healing.
The importance of drums at these sessions is evidenced by the respect and position afforded
the drummer within the cult. The importance of the use of white rum, striking matches, flashing
lights, and lime in the process is explained, as too the importance of colour and their relation to
the type of ritual being performed . Kumina is mainly practiced in St. Thomas , a small area in
St. James and Waterloo
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REVIVALISM
The practice of Revivalism in the Caribbean was a result of the time of the great revival. The
people who were taken from their homeland needed a time to get back to their roots. This was
where Afro-Caribbean Religion was one such group to emerge. The ex-slaves had continued to
maintain and practice religious retentions despite being illegal to do so. The rites and rituals
such as festivals helped to solidify the social bonds while creating the basis for identity among its
members. During these festivals the dancing and drumming provided the spiritual awakening of
ancestors to join in worship. Revivalism has its genesis in both Christian and African traditions.
and began in Jamaica between 1860 and 18 61 as part for a religious movement called the great
revival. Pocamania, Obeah and Revivalism while containing many characteristics of each other
are different. In most revival groups were located in Western and South Western parts of
Jamaica.
Water plays a critical role in in the rituals of revivalism. They believe that w ater has healing
properties. Probably the most known revivalist in Jamaica is Alexander Bedward. He originated
from August Town, St Andrew. He preached and baptized by a river that ran through the
community..The use of plants and herbs in healing ceremonies, singing, drumming and dancing
counter clockwise and spirit possession are all essential aspects of the revivalist worship. Dreams
and visions play an important role in Revivalism. This is the medium used by spirits to appear to
revivalists.
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FUNCTIONALIST THEORY, KUMINA AND REVIVALISM
Functionalists believe that religion reinforces the collective conscience of society. Emile
Durkheim believed that social life was impossible without shared values and moral beliefs which
form s the collective conscience. The worship of society helps to strengthen the values and
moral beliefs. Religion provides believers with greater power to direct human action. Religion is
seen as promoting social solidarity as it strengthens the unity of the group. The attitude of respect
that is shown by the group of worshippers to that which is sacred will also be emulated when it
Is applied their social duties and obligations. In a society where there are worshippers, people
recognize the importance of the social group and their dependence on it. Religion promotes
social solidarity by strengthening the group.
This is evidenced in Kumina and Reivalism. In Kumina there are communities where they form
a common bond. They are small family based communities or nations. They live and work
closely with each other to keep their traditions, practices and religion going. Durkheim believes
in Gods or spirits which usually provides the basis for religious ceremonies. This is evident in
both Kumina’s and Revivalism dependence on the spirits of their ancestors whom they
communicate with and are dependent on for their spiritual guidance .Durkheim believes the
worship of Gods is the worship of the souls of ancestors. He also believed that it is through the
souls of individuals that the collective conscience is realized. He concluded that religious
worship is really the worship of the social group of society
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MARXIST THEORY AND KUMINA AND REVIVALISM
The working class’ attention has been diverted from the real source of their oppression so they
work without complaining which keeps the ruling class in power.
Religion is seen as a tool of exploitation as often supported by the ruling class to further their
interests. In the words of Marx and Engel who was also a German political philosopher and
collaborated with Marx and co-developed with Marx the communist theory: ‘the parson has ever
gone hand in hand with the landlord”. This was evident in Feudal England where Religion was
an instrument of oppression. The Lord of the Manor abuse of power was often ignored by the
church and in exchange the church would be given a lot of money.
Both Revivalism and Functionalism is viewed by Marx as keeping the people in a constant state
of oppression. The people who form these religions belongs to the working class One of Marx’s
most famous quotations on religion is seeing it as drawing an analogy between it and a drug it
was seen as an opiate in that none of the people’s problems are solved but it merely dulls the
pain and therefore most religious movements usually originate from the oppressed.
.
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CONCLUSION
Both Kumina and Revivalism are heavily influenced by natives of Jamaica and their African
ancestry. They both incorporate music, dance and contacting ancestral spirits. Enslaved
Africans In Jamaica found a way of staying connected to each other and keeping their traditions
alive through these religions.
Even though these practices were against the law during slavery, they found ways for masking
deities and other religious practices in the Christian religion as it was seen as natural for survival.
Organization of both Kumina and Revival communities follows the general local character of
African Religions in Jamaica. For The Functionalists this is necessary for survival as without
these shared values there would be no social order, social control, social solidarity or cooperation
And with these missing there would be no society.
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