However much, BENIN CITY – THE defending Champions of Peter Obaseki Football Tournament in Ovia, Cocoa FC …, Asaba – The 20th Edition of National Sports Festival in Edo State is now slated …, Your email address will not be published. • The difference is so thin that it would serve our purpose better to use “social change” in society. However, there is no doubt that religion meets much of man’s social and emotional needs. By Abdullahi Yusuf January 7, 2015 SPORTS Leave a comment 278 Views. mountains, seas, moon, sun, stars, This he called “animism” – the theophohia of modern time. Besides change is usually within the context of a social system, it is not restricted to a single entity: a multiplicity of social processes is involved and these often operate concurrently (Beatie Ibid.) Another way to prevent getting this page in the future is to use Privacy Pass. A set of theories have been proposed in this regard. 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). Completing the CAPTCHA proves you are a human and gives you temporary access to the web property. To J.S. In fact the lack of coverage of religion as a positive force for social change is pervasive among most news outlets. We also notice that change is a process; and as a process it can he induced by external or internal forces. Most obviously, religion provides a series of ceremonies which help individuals and societies cope with the death of individual members. In this paper, we will reflect viewpoints of new media application in religious According to Bolaji Idowu, every member of the human race is involved with religion in one fbrm or the other (Idowu 1973.2). Marx believedthat religion helped to preserve the existing class structure. 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”. He can no more study ‘social change” in general His data are specific social and cultural institutions and he has to study the modifications of these through time, in the context of other co-existing social, cultural and sometimes, ecological factors. But this theory appears to have ignored the theological, Philosophical psychology and the historical origins of religion in favor of the sociological (Peil ibid P. 215). Science cannot be said to he a substitute for religion, both serve a cognitive purpose for man. Wash your hands regularly for 20 seconds, with soap and running water or alcohol-based hand rub In this lesson, we look at three key examples of religion as a factor in cultural change. Your IP: THEORIES OF ORIGIN OF RELIGION Religion is the consequence of man’s quest for self-discovery, and the coming to terms in meaningful relationship with the world in which he lives. It can be slow, fast or even sudden as when a violent revolution occurs. Our second theory of the origin of religion is credited to Freud in his Totem and Taboo and Spencer in his Principles of Sociology. For example, if there is a change in the realm of Religion, this can affect the realm of politics. 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. Indeed for Susan Budd: …the first task of the sociologist is to find what religion means to any social group … what power and influence do religious institutions have and by what are they influenced? Examples of such puzzles include the suspended nature of planetary locations, and the questions of life and death. It is also evident from the theories of the origin of religion that religion arose as a response to man’s quest to know himself in relation to these spheres of human existence. According to Marx r… The student of change is concerned with all these fields ofenquiry, regarded in their temporal and dynamic aspect. Surely Durkheim could not have equated society with the Church; and that which was able to delineate society into the sacred and profane must itself be “something greater than” and beyond society. Religious practices shape, and are shaped by, the culture around them. • This was the view of Levy – Bruhl and Durkheim. Besides, the rate and effects of change are only noticeable in the various social institutions that constitute the nerve center of society. In September 1990, A Russian Research Team was reported to have met a mystery heir at the bottom of ocean off the Coast of Cuba. Besides, the being had warned that Russia would “suffer terrible misfortune” (Sunday Tribune, 9 September, 1990 Pg. Both traced the origin of religion to ancestor worship as a means of coping with emotional stress between the living and the dead. Similar to the emotional theory of religion is that which sees religion as a man’s response to the demands of his social life. 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. Cloudflare Ray ID: 5f8df6156cd5e0ca Mbiti “religion is a difficult word to define”, (Mbiti 1969.15). (Quoted in Wells 1970.245-246). In this regard religion is seen “as 50 larger than the individual, 5 for the collective representations of society’. Tylor defined it as belief in spirits (Peil 1977.213). For instance, a certain attitude toward sex formulated by the Church Fathers in the early Middle Ages still hold good in the Catholic sect. 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. THEORIES  OF CHANGE The origin and process of change have been a matter of speculation by early social anthropologists. 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It effects and reflects the society even with the variableness characteristics of peoples and places. In this regard religion was to “provide a patterned and familiar way of 0 life and environmental crises and of the preparation and hope for a comfortable future.” (Otitie and Ogionwo 1979.155). You may need to download version 2.0 now from the Chrome Web Store. However, between Tylor’s spiritualization and Durkheim’s socialization of the concept of religion we can regard religion as a regulatory system of beliefs and practices which affects and reflects man’s conception of himself in relation to a Creative God, the socio cultural, the physical and the metaphysical, social and spiritual spheres. The six realms of social change are, Religious/Philosophical, Political, Economic, Scientific/Technology, Social, and Cultural. 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. 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.

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