Critically examine the relationship between different social groups Essay

There atomic function 18 significant differences between social groups and their apparitional doctrines and practice There is a very significant hea then(prenominal) model in the involution of righteousness. The minority groups in britain atomic number 18 a lot to a greater extent religious than the majority of the population (white christian) . For poser, it is much much try revealming to find black christians(who make up 40% of the membership) in a pentecostal church than white christians In opposition to that, Modood ready that while minorities train higher(prenominal)(prenominal) corporation rates, at that place is a dip in importance of theology for whole ethnic groups.There atomic number 18 clear ethnic patterns in religious fellowship, with minority groups having a higher level of religious meshing. The UK to twenty-four hour period is a multi ethnic and multi religious rules of order, with Muslims, Hindus and unrelenting Christians to a greater extent possible than white Christians to see holiness as eventful and a central part of their lives. Among Christians blacks are more than believably than whites to be make up in Pentecostal churches, where they make up 40% of the membership. except Modood et al found that despite minoritys having higher participation rates, theres decline in importance of holiness for whole ethnic groups and that fewer were observant, peculiarly amongst the second generation. Sociologists acquit managed several reasons for ethnic differences in religiosity. One argument that most ethnic minorities originate from poorer countries with handed-d proclaim nicetys these characteristics produce higher levels of belief and practice. Once they migrate into the UK they and their children uph gray the pattern they bring from their country of origin.However its argued this disregards the impact of their visualises as immigrants and as minorities in a current fiat, and how this can give rel igion a new role in cultural defence and cultural transition. Bruce (2002) argues religion in such a situation offers support and a grit of cultural identity in an uncertain and hostile environment. Bird (1999) argues religion among minorities can be a foundation for community solidarity and a heart and soul of preserving ones culture and language as well as a route of coping with oppression in a racist society.For moral the experience of African and Caribbean Christians, where they found white churches werent welcoming to them, hence they founded their own black churches which explains their high Pentecostal membership. Religion can to a fault be a means of easing the transition into a new culture by providing support and smell of community for minority groups in their new environment. Will Herberg (1955) argues this as an description for high levels of religious participation among starting generation immigrants to the USA.Bruce identified a similar pattern of immigration into the UK, where religion provided a focal point the Irish, Caribbean and south Asian communities. However she argues once a group has made the transition into the new culture and wider society religion loses its role and declines in importance, as was the case with Irish Catholic immigrants. Ken Pyrce (1979) studied the African Caribbean community in Bristol. He found evidence of cultural defence and cultural defence being important.He argues Pentecostalism is a highly accommodateive religion of the oppressed which provides migrants with values usurp to their new world in which they find themselves in. Pentecostalism helped African Caribbeans adapt to British society by playing a protestant value orientation role by helping members succeed by encouraging ego reliance and thrift. Religion played a role in cock-a-hoop mutual support and hope of improving their situation. However, Rastafarianism represented a variant response for some African Caribbeans, as they radically rej ect wider society as racist and exploitative.The general pattern concerning age and religious participation is that the older a person is, the more probable theyre to cling church or religious service. However there are deuce exceptions to this pattern the chthonian 15s and everywhere 65s. The down the stairs 15s are more likely to go to church then other groups as theyre forced to do so by their parents. The over 65s are more likely to be sick and disabled, thus theyre unable to attend. Higher demolition rates also make this a smaller group, which reduces the total number available to attend.Voas and Crockett (2005) argue there are two main sorts of explanation fir age differences in religious participation. One argument is the maturement effect. This is the view that people turn to religion as they get older. For example using evidence from the Kendal project Heelas found people become more interested in spirituality as they get older. She argues as we set about death, we naturally become more concerned about spiritual matters and the after breeding, compunction of misdeeds and so on. Thus that age group is more likely to go to church.Another explanation is the generational effect. This is the view that as society becomes more secular each new generation is less religious then the one before it. Thus there are more old people than young people in church congregations today, not because theyre more pull backed to religion as they get older except because they grew up in a prison term when religion was more popular. Voas and Crockett argue the generational effect is the more significant of the two explanations for age difference in religious participation.They argue that each new generation is only half(a) as religious as their parents. Thus we can expect a continuing average age rise in church goers as the young become less bequeathing to attend. The number of 15-19 year olds tending church has fallen significantly since 1979 and two-fifths of churches lead no one under the age of 112 attending services. 30% of church goers are now over 65 Bruce predicts this trend will continue and soon the over 65s will become the majority. Bruce argues the only exception to this trend is Pentecostal churches which continue to pull in young members.Gill (1998) argues children no longer receive religious socialisation, thus those brought up without religious beliefs are less likely to become church goers later on in life. Thus its likely at heart two generations Christian beliefs will only be held by a minority. Class differences also have patterns in the level of religious participation between the operative and ruling classes. Marx argued that the working classes are more likely to be religious because of alienation, where the exploitation of capitalism leads them to verbal expression to religion as a source of consolation.Marx argues that that religion was the opium of the people it dulls the pain of exploitation but masks the pa in sort of than treating the cause. Marx argued the upper classes were less religious as they had wealthiness and power to compensate, and he argued they used religion cynically to manipulate the working classes. However, Marx has been criticised by Althusser, who argues alienation is unscientific and based on the romantic thinker of humans having a true self. This would make the concept an inadequate footing for theory of religion.However, Stark and Bainbridge have identified high religious participation among the middle and upper classes. They argue this is because of relative departure. Relative deprivation is where theres a subjective sense of being deprived. Thus although the middle class are materially well off, they feel spiritually deprived, especially in todays materialistic and consumerist world which they perceive as lacing emotional or moral warmth. Thus Wallis argues they turn to religion for sense of community.There are clear gender differences in religious belie f and participation while priesthoods of most religions are male women are likeier to participate in activities and have belief in god and the supernatural. For example in 2005 1. 8 million women in England were church goers, compared to just 1. 36 million men. Miller and Hoffman (1995) found women express greater interest in religion they have a greater personal commitment and go to church more. They found that this was true for all religious organisations, ages and faiths.Bruce (1996) estimated there are twice as many women than men in sects. Heelas and Woodhead (2005) found in their study of Kendal 80% of holistic milieu participants were female. These gender differences can be linked to the way men and women see god as a god of power and control or a god of deal and forgiveness. Sociologists have given several arguments for gender differences in religious belief and practice. Miller and Hoffman argue women are more religious as theyre socialised to be more passive, obedient and caring.Religion values all of these characteristics, thus women are more likely than men to be attracted to religion. Its noted that men who also have these qualities are also more likely to be religious. Miller and Hoffman also argue that women are more likely than men to be employed in part time work or be full time heraldic chargers, thus they have more time to organise around religious activities. Women also look to the church as a source of gender identity. Greely argues taking care of other family members increases womens religiosity as they have responsibility to their ultimate welfare as well as day to day needs.Davie (1994) argues womens closeness to birth and death, through child bearing and caring for the sick, brings them closer to ultimate questions such as the meaning of life which religion is concerned with. This is also linked to the way women and men see god. Women are more likely to be attracted to the new age because women are more associated with nature and the healing role. Heelas and Woodhead found 80% of participants in their holistic milieu study in Kendal found were women. They argue such movements abide by the natural and involve cults of healing this gives women a higher status and sense of self worth.Bruce argues womens experience of child rearing makes them less aggressive, more goal orientated, cooperative and caring. Where men wish to achieve, women wish to feel. Bruce argues this fits the expressive accent mark of the new age. The importance of being authentic rather than acting out roles, for example gender roles, in the new age also attracts women as women are more likely than men to see their ascribed roles as restrictive. Callum embrown (2001) argues the new age self religions, which emphasise subjective experience rather than external authority, attract women through their appeal for autonomy.However it can also be argued that women are attracted to funda psychicalism because of the certainties of traditionalistic gen der roles women gain. Glock and Stark (1969) and Stark and Bainbridge (1985) argue people participate in religion because of the compensators for social, organismic and ethical deprivation that religion offers. Glock and Stark argue that these forms of deprivation are more common among women this explains their higher level of sect membership. Organismic deprivation stems from physical and mental wellness problems women are more likely to suffer from ill health thus they seek healing through religion.Women are more likely to be ethically deprived as theyre more likely than men to be morally conservative, thus they regard the world as in moral decline, and thus theyre attracted to sects who share this view. Women are more likely to be socially deprived as theyre more likely to be poor. This further explains why womens membership is higher then mens in sects, as sects tend to attract poorer groups. However, despite traditional gender differences in participation, women are now diffe rence the church at a faster rate than men. Brierly (2005) found a huge decline in church going for women aged 30-45, with a 16.4% fall in Sunday church attendance between 1990 and 2005. Brierly argues this could be due to pressures of the home family and work have become concentrated for women. Women in this age group are more likely to have a young family and Sunday working is particularly high for women. completely this equates to having little time for church. Callum Brown argues that since the 1960s women have begun to reject traditional subordinate gender roles. Christianity was closely bound to these traditional roles, thus womens rejection of subordination leads them to reject traditional religion at the same time.