Sociology and Religion

This document discusses the connection between sociology and religion, focusing on Durkheim's perception of totemism and the experiences of former ultra-Orthodox Jews. It explores the role of totemic objects in Aboriginal communities and the challenges faced by individuals leaving strict religious communities.

Running Head: SOCIOLOGY AND RELIGON
Sociology and religon
Student’s Name
University Name
Author’s Note

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1. Durkheim’s perception of totemism
Durkheim argies that the totem is the representation of thre most simplest form of
religion. The totemic object is connected with the members of the clan not only as an aspect of
divinity but also linked as an aspect of their membership. The argument stands in favour of the
aboriginal communities who cannot connect with complex personifications of divine figures that
are referred to in our scriptures (Freud 2013). That is why, the community of aboriginals in
Africa, canada and other places as well, bestows divinity in totemic objects. I feel that there are
subtle communication between the totemic religion of the aboriginals and the aspects of the
complex global religions like Christianity, Islam, Hinduism and so on. For evidence, the
figurative representation of the holy cross is considered divine and not the cross in itself.
Likewise, any piece of object that is bearing the figurative representation of the respective totem
of the clan is considered to be divine.
2. The main argument of Characters in Search of a Script
In the “Characters in Search of a Script, the main argument is the pledge to search a
means for the existence of the ultra-Orthodox Judaism members who leave their encapsulation in
to religious vows to search for an alternative (Huppert, Siev and Kushner 2007). The chapter
argies that it is is difficult to exist after being disaffiliated from the group. If we go on to believe
that we actually sustain in an ultra-orthodoial state, we cannot remain scriptless. Hence, the
world after leaving a strict religious community, the chapter argues that peope need another
ready made community where the people need to enter ifg they wish to express themselves as
humans (Greil and Davidman 2015). However, I disagree that the state of ready made religion.
The belief based on which they were able to disregrad their previous religious seting will give

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them the thrust to sustain in the future, with teir own perception. They can sustian in seclusion
and yet being a part of their human society with their own frame of perception.
3. Connection to former ultra-Orthodox Jews
The ultra orthodox jews try to stay away from the influence as well as contamination of
the values and practices of the non-Jews as well as the Non-Haredi Jews. In order to avoid
confluence with others, tey prefer to stay in asecluded community and this is what constitutes
one of the main socio-religious principles (Durkheim 2015). Although I do not find this religious
principle much supportable, this is the aspect of the chapter that entices me most. However,
constrictive mentality is not evident in my religious community (Huppert, Siev and Kushner
2007). Rather than such stricture, I have noticed that there is a conservative approach of the
members of my religious community (particular context applies). They prefer not to
communicate with the members of another specific religious community, and thereby stay in
seclusion if they turn out to be the minority in any socio-political context.

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Reference List
Durkheim, E., 2015. The Principal Totemic Beliefs: The Totem as Name and as Emblem. In
Sociology of Religion (pp. 35-37). Routledge.
Freud, S., 2013. Totem And Taboo: Some Points of Agreement between the Mental Lives of
Savages and. Routledge.
Greil, A. and Davidman, L., 2015. Characters in Search of a Script: The Exit Narratives of
Formerly Ultra-Orthodox Jews. In Sociology of Religion (pp. 38-49). Routledge.
Huppert, J.D., Siev, J. and Kushner, E.S., 2007. When religion and obsessive–compulsive
disorder collide: Treating scrupulosity in ultra‐orthodox Jews. Journal of Clinical Psychology,
63(10), pp.925-941.