Religion And Globalization Test Bank Docx Ch.15

Chapter 15

Religion and Globalization

Essay Questions

When it comes to essay questions, students sometimes write poorly because they are guessing about what the instructor wants, even if the question seems to be perfectly clear. For that reason we strongly recommend provision of an audience (so students know how much to assume in use of sociological vocabulary as well as how much must be made explicit) and criteria for evaluation (which is information that any writer needs to know.) Below are two sample statements that might be used as part of an essay question.

A. This essay calls for presentation and defense of an informed opinion. You should write for a well-educated reader, but one unfamiliar with sociological approaches to the study of religion. You will be graded on a) provision of a clearly stated thesis, b) the clarity and sophistication of your rationale, and c) the ability to support your argument with strong evidence. Sophistication of rationale refers to awareness of the complexity of the issues. The side of the argument that you support is irrelevant to the grading criteria.

B. Your audience for this essay should be senior sociology majors who know sociological vocabulary, but have never specifically studied the sociology of religion. The criteria for evaluation will be 1) accuracy of explanation, 2) clarity of illustrations or examples, and 3) thoroughness in exploring all dimensions of the issue.

Since some of these questions call for careful reflection, you might consider giving students a list of these and other essay questions in advance.

1. Religions—more than any other institutions—claim to support peace, yet your author suggests that institutional rewards come to those religions that don't do what they say in this regard. Explain why.

2. How might religion influence global events?

3. Why can globalization be a threat to religious organizations?

4. How have globalization and resultant cultural diversity contributed to the rise of liberal theologies?

5. How have globalization and resultant cultural diversity contributed to the rise of fundamentalist movements?

6. What are the most important ways that you think religion has been affected by globalization? Why are these the primary impacts on religion?

7. What are the most important ways that you think religion has affected globalization? Why are these the primary impacts on religion?

8. Does global harmony and genuine cooperation require some global religion? If so, how will this affect existing world religions? If not, what does the lack of importance of global religion say about the role and the vitality of religion in the future?

9. How can globalization of religion on a local level (congregational adopt-a-church connections across national boundaries) have an impact on religious traditions and/or on the personal religious perspectives of members?

10. What is meant by “glocalization” and why is it an important issue in understanding religion in the world today?

Multiple Choice Test Questions

1. The process by which the entire world is becoming "a single sociocultural place" is called

d. cultural homogenization.

b. world systemization.

c. secularism.

d. globalization.

e. ethnocide.

2. According to Robertson, globalization involves several interdependent processes. Which of the following is NOT among these?

a. Structural interdependence of nation-states.

b. Synthesis and cross-fertilization of cultures.

c. An increase in traditional informal mechanisms of control.

d. A change in socialization to greater acceptance of those who are "different".

e. An increase in individualism.

3. Immanuel Wallerstein's "world system theory" is based on

a. structural-functional theory.

b. Marxian conflict theory.

c. rational choice theory.

d. symbolic interactionism

e. Weberian theory.

4. Immanuel Wallersteins's "world system theory"

a. maintains that secularization is an unstoppable force, and that religion is doomed to decline and to have an insignificant role in human affairs.

b. maintains that religion is the major force for world peace in a world separated by economic self-interests.

c. maintains that religion is a force for mobilizing the poor and bringing change to world events.

d. is condemned by liberation theology for its legitimation of the privileges of the "haves."

e. all of the above.

5. World systems theorists refer to poor nonindustrialized societies which have narrow, export-oriented economies based largely in providing raw materials to the industrialized countries as

a. dependency cultures.

b. subsystem leeches.

c. oligarchy oliffs.

d. the core.

e. the periphery.

6. Some global theologies emphasize the idea that the world is a single place and that all humans are children of the same God. According to your text, these global theologies, and acceptance of other religious traditions as having truth

a. have always been characteristic of Christianity.

b. have always been characteristic of evangelical groups, but not of other expressions of Christianity.

c. have historically been more characteristic of non-Christian religions than of Christian groups.

d. are at least in part a result of increased global interdependence.

7. The idea that Christianity is "different only in degree from other religions" is usually strongest

a. in rural areas.

b. in urban areas, coastal trade centers, and other "cross-roads" of cultures and peoples.

c. in areas where Christianity is stable, secure and dominant—and is not threatened by the presence of other religious traditions.

d. in neo-fundamentalist and Pentecostal groups.

e. among Roman Catholics who reject the Vatican II Council.

8. The Vatican II Council of the Roman Catholic Church in the 1960s represented a radical break from the historic position of the church in

a. supporting brutal suppression of the native religions of indigenous peoples, such as Pueblo kachina dances and Kiva ceremonies.

b. endorsing the needs and interests of western industrialized countries.

c. rejecting the divinity of Jesus.

d. viewing other religions as "colleagues with similar problems" rather than as opponents.

e. both a and b.

9. Liberation theology

a. is highly critical of capitalistic economic systems.

b. views the world through the lens of structural-functional theory.

c. opposes Wallerstein's World Systems Theory of international relations.

d. reduces tensions between the church and western leaders, since the western industrial societies favor individual liberty.

e. both c and d.

10. Your textbook says that the Roman Catholic Church has been facing a dilemma of choosing between defending the self-interests of the poor or sacralizing the interests of the affluent industrialized countries. This has become a special dilemma for the church because

a. modern technology has changed the way rich and poor countries relate to one another.

b. Roman Catholic theologians are for the first time becoming aware of global inequalities.

c. the constituency of the Roman Catholic Church is now multicultural, with large memberships from Africa, Latin America, and other Global South regions.

d. most Catholic theologians are white males with no interest in poverty or oppression.

11. Familial and religious relationships are often emotive-expressive ones based on interpersonal boding, shared values, and sense of commitment to specific other persons. These are called

a. covenantal relations.

b. contractual relations.

c. glocalized relations.

d. hybridization ties.

e. privatism ties.

12. One concern about globalization is the impact on covenantal and contractual relations. The issue is that it appears that

a. contractual ties are being compromised by covenantal ties.

b. the covenantal realm is shrinking in the face of expanding contractual ties.

c. The contractual realm is shrinking in the face of expanding covenantal ties.

d. contractual ties are causing glocalization.

13. Which of the following is NOT a characteristic of a fundamentalist religious tradition?

a. Traditionism

b. Scripturalism

c. Radicalism

d. Oppositionism

e. Privatism

14. Globalization in the past century has involved several processes that impact religion. Which of the following are NOT among those processes discussed in your textbook?

a. Secularization of social structures and cultures.

b. The founding of the United Nations.

c. Migration patterns.

d. Introduction of new, sophisticated communication technologies.

e. Expansion of governments to address "quality of life" issues and provision of social services.

15. The formation of fundamentalist movements in many religious traditions around the world is interpreted by globalization sociologists as being rooted in several factors. Which of the following is NOT among those factors?

a. Fear of pluralism and relativity.

b. Fear of economic interdependence on other peoples.

c. Fear that religion is becoming irrelevant to a diverse and changing world, and a desire to adapt to new realities.

c. Reaction against institutional differentiation.

d. Rejection of liberal theological reforms within the religious tradition that embrace modernization.

16. Your textbook suggests that an increase in the number of educational institutions, the development of a systematic "orthodox" theology, and standardization of religious moral norms in a religious tradition may be caused by

a. fundamentalist reactions against globalization.

b. a decrease in the educational level of a population.

c. an increase in religious pluralism.

d. geographical isolationism.

e. global demographic trends toward urbanization.

17. Which of the following is LEAST likely to enhance the power of clergy in a conflict between religious leaders and a national government, as occurred in Poland?

a. Clergy have a source of support external to the nation

b. The religious organization is international in character.

c. Clergy are supported by a state church—one financed with governmental tax dollars.

d. The church functions as a symbol of ethnic identity—even more than the government.

18. Although virtually all religions give lip-service to a desire for world peace, and although world peace requires greater tolerance and understanding between peoples, religious institutions may be rewarded for creating hostility between groups. This is because

a. an institution increases in numbers and resources if it emphasizes ethnic pride and the moral superiority of the group.

b. most world religions preach the glory of the holy crusade.

c. embracing pluralism reduces anomie in a culture.

d. all of the above.

19. Which of the following is NOT true of religion in the international political scene?

a. The institutional reward system of the church may actually work against openness to diversity.

b. Despite church proclamations in support of peace, the drive for survival may entice religious leaders to engage in behaviors that support ethnocentrism and bigotry.

c. Fundamentalist movements from around the world may be reactions to global trends of pluralism and modernization.

d. The "New Age religion" is a universalistic faith that is likely to provide a unifying civil religion for the world.

e. American televangelists have sometimes expanded their "markets" by broadcasting programs abroad, occasionally creating diplomatic tensions and conflicts for the U.S. government.

20. Glocalization refers to

a. the process of corporations undermining the culture of local communities.

b. ethnocide.

c. process of tailoring global products to local tastes and local culture.

d. the process of becoming a missionary in the Assemblies of God denomination.

e. living in and having citizenship in two countries.

21. Which of the following is NOT a glocalization strategy?

a. Relativization

b. Accommodation

c. Hybridization

d. Ethnocide

e. Transformation

22. The fact that the standardizing and homogenizing processes of globalization do not totally eliminate local cultures—exemplified by the Majaraja Mac and McAloo Tikki in India—is the idea behind which concept?

a. Coca-Colonization

b. McDonaldization

c. Glocalization

d. None of the above

23. A religious group in a local community sees positive features in globalization and economic development, but they also see some positive aspects of their longstanding religious and cultural traditions which they do not want to have swallowed up. They seek a middle ground approach that would involve a synthesis of elements of the two. As a glocalization strategy this is called

a. Relativization

b. Accommodation

c. Hybridization

d. Ethnocide

e. Transformation

24. Transnational religious connections are formed by people who migrate often continue to have ties to the home community, communicating with, remitting money, visiting, and even retiring to the home country. They often have an effect on religious communities in both the old country and the new one. They are called

a. transmigrants

b. glocalizers

c. periphery

d. the Group of 77

e. civil religionists

25. What is the difference between transnational and autocephalus churches?

a. Transnational churches encourage and promote globalization, while autocephalus churches are fundamentalist churches that oppose globalization of religion

b. Transnational churches are global in nature; they stretch across national boundaries. Autocephalus churches are not organizationally linked to congregations in other countries.

c. Transnational churches are conservative in nature, while autochephalus churches are more liberal.

d. Transnational churches have been at the forefront of missionary projects, while autocephalus churches have not.