Name: Marwa Ansar Kazmi
Resource Person: Mam Mommnah Asad
Conflict Perspective on Religion
The conflict point of view is one of the three fundamental viewpoints in sociology. In this point of view, all parts of society come to fruition due to struggle between the prevailing classes of society and those that they have subordinated. In this point of view, religion is basically another path for the individuals who have energy to keep that power and to keep up their predominance over different groups.
It is likely not dangerous to accept that most followers of religion trust that religion has any kind of effect in their lives. Most religions have stories of individuals who have changed their lives as the aftereffect of a supernatural experience. In any case, much more typical are the advantages religion offers individuals: a feeling of significance and peace; a sentiment having a place with a gathering; and a conviction that a higher power is viewing over them. Philosophically, one may discuss the energy of transformation or the mediation of God in individuals’ lives. Sociologists, notwithstanding, ordinarily endeavor to investigate the energy of religion by taking God or other higher powers out of the condition and clarifying the wonder of religion in absolutely common terms. This approach, obviously, makes certain presumptions about the legitimacy (or shortcoming) of different religious convictions. Regardless of whether these presumptions are genuine is available to face off regarding.
Conflict Theories are viewpoints in sociology that underscore the social, political, or material unfairness of a social group, that analyze the comprehensive socio-political framework, or that generally reduce basic functionalism and ideological traditionalism. Conflict theories attract thoughtfulness regarding power differentials, for example, religious or class struggle, and for the most part differentiate verifiably prevailing belief systems. It is along these lines a full scale level examination of society. Karl Marx is the father of the social clash hypothesis, which is a segment of the 4 standards of humanism. Certain conflict theories set out to feature the ideological angles inalienable in customary idea. While huge numbers of these points of view hold parallels, conflict theories does not refer to a joined school of thought, and ought not be mistaken for, for example, peace and strife ponders, or some other particular hypothesis of social clash.
Various functionalists see religion, including common religion, as serving positive dimensions in the people, however some conflict theorist see religion adversely.
Karl Marx on Religion
For Marx, philosophies—efficient perspectives of the way the world should be—are typified in religious principles and political qualities (Turner, Beeghley, and Powers, 2002). These belief systems additionally serve to legitimize the norm and retard social change. The capitalist class utilizes religious belief system as an apparatus of mastery to misdirect the laborers about their actual advantages. Thus, Marx composed his now popular proclamation that religion is the “opiate of the masses.” People end up self-satisfied in light of the fact that they have been educated to have faith in an existence of hereafter in which they will be remunerated for their affliction and hopelessness in this life. In spite of the fact that these religious lessons mitigate the majority’s pain, any help is fanciful. Religion joins individuals under a “false perception” that they share mutual interests with individuals from the leading class (Roberts, 2004).
Max Weber on Religion
Whereas Marx thought that religion stunted social change, Weber contended the opposite. For Weber, religion could be an impetus to create social change. In The Protestant Ethic and the Spirit of Capitalism (1976/1904– 1905), Weber affirmed that the religious lessons of John Calvin were specifically identified with the upswing of capitalism. Calvin highlighted the teaching of fate—the conviction that, even before they are conceived, all individuals are separated into two sets, the spared and the condemned, and just God knows who will go to paradise (the choose) and who will go to hellfire. Since individuals can’t know whether they will be spared, they tend to search for natural signs that they are among the selected ones. As indicated by the Protestant ethic, the individuals who have confidence, perform acts of kindness, and make financial progress will probably be among the picked of God. Accordingly, individuals buckle down, spare their cash, and don’t spend it on unimportant desires; rather, they reinvest it in their property and work (Chalfant, Beckley, and Palmer, 1994).
Like Marx, Weber was intensely mindful that religion could strengthen existing social courses of action, particularly the stratification framework. The well off can utilize religion to legitimize their energy and benefit: It is an indication of God’s endorsement of their diligent work and profound quality (McGuire, 2002). Concerning poor people, on the off chance that they buckle down and carry on with an ethical life, they will be lavishly compensated in another life. From a conflict point of view, religion has a tendency to advance clash amongst groups and social orders. As per struggle scholars, conflict might be between religious groups, inside a religious gathering, or between a religious group and the bigger society. Conflict scholars declare that in endeavoring to give significance and reason throughout everyday life while in the meantime advancing the present state of affairs, religion is utilized by the overwhelming classes to force their own particular control over society and its assets (McGuire, 2002). Numerous women’s activists protest the male centric nature of most religions; some promoter a break from customary religions, though others try to change religious dialect, images, and ceremonies to dispense with the components of male controlled society.
Religious separation in Pakistan is a significant issue in advanced Pakistan. Christians, Hindus, Atheists and Ahmadi Muslims among different religious gatherings in Pakistan are routinely victimized. They are now and again denied occupations, credits, lodging and other comparative things essentially in light of their decision of religious confidence. Christian houses of worship and Ahmadi mosques and their admirers are regularly attacked. At the season of Pakistan’s creation the ‘prisoner hypothesis’ had been embraced. As indicated by this hypothesis the Hindu minority in Pakistan was to be given a reasonable arrangement in Pakistan keeping in mind the end goal to guarantee the insurance of the Muslim minority in India. Khawaja Nazimuddin, the second Prime Minister of Pakistan, expressed: “I don’t concur that religion is a private issue of the individual nor do I concur that in an Islamic express every national has indistinguishable rights, regardless of what his rank, belief or confidence be”
Public school reading material utilized by all youngsters regularly had a solid Islamic introduction,
State funded school and madrassa instructors had restricted mindfulness or comprehension of religious minorities and their convictions, and were isolated on whether religious minorities were subjects;
Instructors frequently communicated exceptionally negative perspectives about Ahmadis, Christians, and Jews, and effectively transmitted these inclinations to their understudies;
Interviewees’ looks of resistance frequently were intermixed with impartial and bigoted remarks, abandoning some opportunity to get better.
In 1940, the chronicled Pakistan Resolution proclaimed religious patriotism as the binding together power for the establishment of a free state, setting the preparation for religious prejudice. The partisan intermediary war between Saudi Arabia and Iran to advance their particular vital predominance has affected the heightening and de-acceleration of religious clashes in Sunni-larger part Pakistan. The religious sober mindedness and strictness in confidence viably supported by Saudi Arabia to advance the radical Wahhabi development in South Asia assumed a part in rising religious strains in Pakistan. The 1979 upheaval drove by Ayatollah Khomeini in Iran touched off seek after the Shia people group to move viably for more prominent vital strength in the locale. The 1981 attack of the parliament house in Islamabad by the Shiite people group was a little indication of impact by temperance of their nearby connections with Iran. Not long after the assault, the state endeavored to help the development of Sipah-e-Sahaba, a genius Sunni association, trying to debilitate the impact of the minority Shia people group. Dr. Hassan Askari, a notable political examiner, properly called attention to that: “In Pakistan, the state joined societal gatherings i.e., the Sunni people group to advance Islamic universality and militancy in the 1980s … this caused fracture of the general public.” This honed not just the division amongst Muslims and non-Muslims yet additionally expanded religious-partisan awareness that still shows itself in the savage clashes we see today.