In this regard religion is seen “as 50 larger than the individual, 5 for the collective representations of society’. In this paper, we will reflect viewpoints of new media application in religious It effects and reflects the society even with the variableness characteristics of peoples and places. SOCIAL CRANGE; The concept of social change adopted here for our purpose subscribes to change in human societies. • We also notice that change is a process; and as a process it can he induced by external or internal forces. Similar to the emotional theory of religion is that which sees religion as a man’s response to the demands of his social life. Stay home and self-isolate from others in the household if you feel unwell, Religion And Social Change: Paradox Of Causes, Consequence. Avoid close contact (1 meter or 3 feet) with people who are unwell In new media era that media have lost their credit as a reliable resource to recognize realities internationally, social media have been changed to an immediate resource. As Yinger has argued: If animism is a primitive effort to explain the puzzling facts of a complicated world, it will undergo step by step modification as man’s knowledge of the world increases. In the 19th century, religion was regarded as the science of the simple “societies which have no tradition of experimental science…” (Mair, 1965.211). Functionalist thinkers Malinowski andParsonsboth argued that religion prevents social change by helping individuals and society cope with disruptive events that might threaten the existing social order. In a sense therefore, religion is both cause and consequence of change. Unlike Tylor, Emile Durkheim (who was one of the main critics of Tylor’s, concept of religion) preferred to situate his concept of religion within the context of the social milieu of the adherents. Frazer went further to describe “animism” as the “bastard science” which provided the “savage mind” the explanation for the wonders he had to live with. In this lesson, we look at three key examples of religion as a factor in cultural change. Mbiti “religion is a difficult word to define”, (Mbiti 1969.15). Completing the CAPTCHA proves you are a human and gives you temporary access to the web property. If you are on a personal connection, like at home, you can run an anti-virus scan on your device to make sure it is not infected with malware. These are known as exogamous and endogamous change respectively. social change can then be defined as a continuous process of events occurring over time and space resulting in the modification, displacement and replacement of ideas, values, attitudes, phenomena or of systems within a particular society. THE COGNITIVE THEORY OF RELIGION The cognitive theory traces the origin of religion to man’s attempt to explain the phenomena of dreams, echoes, visions and above all death.” (Yinger in Rose 1961.706). By Abdullahi Yusuf January 7, 2015 SPORTS Leave a comment 278 Views. It was in this sense John Veatie used the concept as follows: Social change cannot he studied as though it were a separate social field distinguishable from the other topics which have been discussed in the second half of this book. In a sense therefore, religion is both cause and consequence of change. These include the cognitive theory of religion which traces the origin of religion to man’s desire to know or to seek for explanations about things around him; the emotional theory which sees religion as a consequence of man’s urge to meet his emotional needs and a third, which sees religion as a product of man’s “interaction and group life”. But again, his often quoted classical definition of religion shows, that for an unbeliever that he was, Durkheim recognized the spiritual and moral angles of the concept of religion. If you are at an office or shared network, you can ask the network administrator to run a scan across the network looking for misconfigured or infected devices. You can protect yourself and help prevent spreading the virus to others if you: Required fields are marked *. According to Bolaji Idowu, every member of the human race is involved with religion in one fbrm or the other (Idowu 1973.2). (Pci1 1977.214). The question of religion as both cause and consequence of social change calls for our definition of religion and social change within the context of the people, and the society as the wider setting within which the two – way interaction takes place. As Odetola and Ademola (1985.202) have observed “there is no society that is still and unchanging … as long as human activity is going on, some change is being enacted.” The change may be as imperceptible as new ideas and attitudes or as dramatic as collective actions or social movements or as violent as a bloody revolution. We will examine each of these three theories in a bit more detail.