Globalization and Religious Fundamentalism: A Sociology Perspective
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This sociology essay delves into the intricate relationship between globalization and religious fundamentalism. It argues that globalization, with its increased interconnectedness and exchange of ideas, has significantly contributed to the rise and strengthening of religious fundamentalism across various faiths, including Christianity and Islam. The essay explores how globalization fosters both the spread of religious beliefs and the defensive reactions of religious groups seeking to protect their traditions and values. It examines specific examples such as the formation of religious fundamentalist groups and the use of the internet to propagate religious views. The essay further analyzes the impact of globalization on different religious groups, including the Jehovah's Witnesses and Seventh Day Adventists, and discusses the role of technology in spreading religious ideologies. The conclusion highlights the complex interplay between globalization and fundamentalism, suggesting that while globalization may bring about economic and technological advancements, it also fuels the growth of religious fundamentalism, leading to potential conflicts and challenges to globalization's goals.

Running Head: SOCIOLOGY AND SOCIAL SCIENCE 1
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SOCIOLOGY AND SOCIAL SCIENCE 2
Sociology and social science
The today’s world has embraced the element of globalization in the attempt to improve
the political, social and economic well-being of all nations. Globalization mostly goes hand in
hand with the advancement in technology spreading to all corners of the world for high benefits
of member countries because of increased idea sharing and cohesion. In the past, there were
littler concerns regarding globalization as individual nations focused on building their own
countries without requiring any external assistance. For that matter, some of the European
countries notably Germany had already made a wall that apparently indicated self-contention
hence proving globalization unworthy. Nevertheless, globalization has currently been one of the
topics for discussion owing to the many benefits underlying it as far as the progress of individual
nations is concerned. In the same way, religious fundamentalism has emerged to take care of the
protectionism concerning personal and group beliefs. Evaluation of relation between
globalization and religious fundamentalism will play an integral role in understanding the
subject.
Undoubtedly, globalization has contributed to the growth of religious fundamentalism.
As a rule, Christianity and Islamic religion form the basis for religious divide each being driven
by varying beliefs that collectively guide the lives of the people (Williams, 1970). Concisely,
religious fundamentalism seeks to hold on to traditions and cultural concerns that are defined by
sacred nature of gods and prophets who are believed to give right directions to the followers.
Long before globalization, particular religious views had not gained strong grips to the extent of
sacrificing efforts towards protecting the sacred nature of the beliefs at the disposal. On the other
hand, things have changed in such a way that believers have to protect their religions in spite of
the sacrifices that people will make to bring everything to normal. With globalization in place,
Sociology and social science
The today’s world has embraced the element of globalization in the attempt to improve
the political, social and economic well-being of all nations. Globalization mostly goes hand in
hand with the advancement in technology spreading to all corners of the world for high benefits
of member countries because of increased idea sharing and cohesion. In the past, there were
littler concerns regarding globalization as individual nations focused on building their own
countries without requiring any external assistance. For that matter, some of the European
countries notably Germany had already made a wall that apparently indicated self-contention
hence proving globalization unworthy. Nevertheless, globalization has currently been one of the
topics for discussion owing to the many benefits underlying it as far as the progress of individual
nations is concerned. In the same way, religious fundamentalism has emerged to take care of the
protectionism concerning personal and group beliefs. Evaluation of relation between
globalization and religious fundamentalism will play an integral role in understanding the
subject.
Undoubtedly, globalization has contributed to the growth of religious fundamentalism.
As a rule, Christianity and Islamic religion form the basis for religious divide each being driven
by varying beliefs that collectively guide the lives of the people (Williams, 1970). Concisely,
religious fundamentalism seeks to hold on to traditions and cultural concerns that are defined by
sacred nature of gods and prophets who are believed to give right directions to the followers.
Long before globalization, particular religious views had not gained strong grips to the extent of
sacrificing efforts towards protecting the sacred nature of the beliefs at the disposal. On the other
hand, things have changed in such a way that believers have to protect their religions in spite of
the sacrifices that people will make to bring everything to normal. With globalization in place,

SOCIOLOGY AND SOCIAL SCIENCE 3
the religion such as Islam has grown to a level of triggering terror among in individual target
nations (Wilkins‐Laflamme, 2016). To put it more simply, it is worth noting that religious
fundamentalism entails incurring whichever costs by the followers to ensure their religion is
followed to the latter. That is, use of violence and other related means can apply as ways to
contain secularization, a factor that has soiled up the actual meaning of particular religious
views. For example, the formation of United Nations organization serves as the best example
through which globalization prevails. Similarly, as the nation continues to unite for economic
prosperity, the same case applies to the strengthening of collective believes among involved
nations. According to Emerson and Hartman (2006), United States of America, Russia and other
members of United Nations are well known for their military superiority that is employed to curb
civil wars on certain grounds. Surprisingly, globalizations imply that the target religious states
such as Iraq and Iran have the potential to amass firm support from their Islamic counterparts to
fight a common enemy. As a result, terrorism has been witnessed in the warring nations as a way
of signaling anger. The beliefs that certain religions hold are dangerous in that followers tend to
literary uphold the teachings while condemning those who do not follow suit (Tsing, 2009).
Commonly, most of the Islamic members are found in Asia whereby they strictly follow the
directives of the Quran and doing all they can to wipe those who object those specifications. As
countries continue to form a common pool of resources through globalization, religious
fundamentalism goes on to gain grips as nations with shared religious knowledge form a sound
basis for protectionism.
Xue and Chan (2013) posit that the growth of religious fundamentalism can be said to
have succeeded in a bid to counteract the spread of globalization. Amazingly, globalization
comes with new lifestyles that if absorbed by the people around the globe, the traditions and
the religion such as Islam has grown to a level of triggering terror among in individual target
nations (Wilkins‐Laflamme, 2016). To put it more simply, it is worth noting that religious
fundamentalism entails incurring whichever costs by the followers to ensure their religion is
followed to the latter. That is, use of violence and other related means can apply as ways to
contain secularization, a factor that has soiled up the actual meaning of particular religious
views. For example, the formation of United Nations organization serves as the best example
through which globalization prevails. Similarly, as the nation continues to unite for economic
prosperity, the same case applies to the strengthening of collective believes among involved
nations. According to Emerson and Hartman (2006), United States of America, Russia and other
members of United Nations are well known for their military superiority that is employed to curb
civil wars on certain grounds. Surprisingly, globalizations imply that the target religious states
such as Iraq and Iran have the potential to amass firm support from their Islamic counterparts to
fight a common enemy. As a result, terrorism has been witnessed in the warring nations as a way
of signaling anger. The beliefs that certain religions hold are dangerous in that followers tend to
literary uphold the teachings while condemning those who do not follow suit (Tsing, 2009).
Commonly, most of the Islamic members are found in Asia whereby they strictly follow the
directives of the Quran and doing all they can to wipe those who object those specifications. As
countries continue to form a common pool of resources through globalization, religious
fundamentalism goes on to gain grips as nations with shared religious knowledge form a sound
basis for protectionism.
Xue and Chan (2013) posit that the growth of religious fundamentalism can be said to
have succeeded in a bid to counteract the spread of globalization. Amazingly, globalization
comes with new lifestyles that if absorbed by the people around the globe, the traditions and
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SOCIOLOGY AND SOCIAL SCIENCE 4
beliefs of the people will be neglected. In the beginning, many communities believed in one God
who was supposed to be the creator of heaven and earth. Surprisingly, globalization has come to
integrate people and have them share views that collectively show them different directions. In
some cases, Christians are trying their level best to curb modernity by incredibly spreading the
word of God and condemning other forms of religions that have emerged because of
globalization (Giddens, 2011). The Jehovah witness, on the other hand, is firm believers of the
biblical teachings condemning certain actions that Christians and Islamic members do such as
blood transfusion. Right after globalization had taken place, the Jehovah witness beliefs seem to
have stepped to a higher level to contain the other religions that do not hold the same beliefs.
Another example of fundamentalism that tends to have been triggered by the globalization is the
seventh day Adventists. The seventh day Adventist has spread with the coming of globalization
whereby the followers condemn other Christians for going against the law of God based on the
best day of rest (Ireland, 1992). In fact, there is a literary quoting of the bible by the seventh day
Adventists that whoever does not follow the Sabbath day shall be put to death. Through
globalization, many seventh day followers have been able to spread the message while strongly
condemning other Christians. Such an act is fundamentalism in itself that can be well explained
by understanding the emergence of globalization.
Turner and Holton (2015, claim that it is evident that globalization has played a great role
in the growth of religious fundamentalism. As an illustration, globalization takes into account the
use of the worldwide web, a platform that brings together all people around the world. Under
such a circumstance, people from all over the world can comfortably interact and share their
religious views to come up with an absolute idea. The interaction of Christians implies that they
will support Christian views that are biblical (Lechner & Boli, 2014). On the other hand,
beliefs of the people will be neglected. In the beginning, many communities believed in one God
who was supposed to be the creator of heaven and earth. Surprisingly, globalization has come to
integrate people and have them share views that collectively show them different directions. In
some cases, Christians are trying their level best to curb modernity by incredibly spreading the
word of God and condemning other forms of religions that have emerged because of
globalization (Giddens, 2011). The Jehovah witness, on the other hand, is firm believers of the
biblical teachings condemning certain actions that Christians and Islamic members do such as
blood transfusion. Right after globalization had taken place, the Jehovah witness beliefs seem to
have stepped to a higher level to contain the other religions that do not hold the same beliefs.
Another example of fundamentalism that tends to have been triggered by the globalization is the
seventh day Adventists. The seventh day Adventist has spread with the coming of globalization
whereby the followers condemn other Christians for going against the law of God based on the
best day of rest (Ireland, 1992). In fact, there is a literary quoting of the bible by the seventh day
Adventists that whoever does not follow the Sabbath day shall be put to death. Through
globalization, many seventh day followers have been able to spread the message while strongly
condemning other Christians. Such an act is fundamentalism in itself that can be well explained
by understanding the emergence of globalization.
Turner and Holton (2015, claim that it is evident that globalization has played a great role
in the growth of religious fundamentalism. As an illustration, globalization takes into account the
use of the worldwide web, a platform that brings together all people around the world. Under
such a circumstance, people from all over the world can comfortably interact and share their
religious views to come up with an absolute idea. The interaction of Christians implies that they
will support Christian views that are biblical (Lechner & Boli, 2014). On the other hand,
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SOCIOLOGY AND SOCIAL SCIENCE 5
Muslims will try their level best to amass many followers through the online platform such as
Facebook and twitter whereby people specifically young generation is enticed with money to
join the recruitment process. The belief in mujahideen is an apparent show of how serious
Islamic religion is treated concerning the holy war that is expected to deliver them from slavery.
Recently, there have been cases of recruitment of al-Qaida, the same people who have been
suspected to be the real bombers in the United States of America. Stevanović and Djurdjevic
(2017) posit that the tendency of individuals to access the internet is a clear implication of how
cruel globalization is becoming to support the growth of religious fundamentalism. The cult
religion has also grown using the internet. The connectedness nature of the people of the internet
exposes them to the critical information required for them to join the sect group such as
Illuminati. Indeed, Illuminati members practice their fundamentalism through engaging in
sacrifices of nonmembers, a practice that seems to have spread thoroughly through the
worldwide web.
Research carried out by Turner (2016) show that globalization has contributed to the
condemnation of Darwinian Theory of evolution and replaced it with the spread of Christianity,
Islam, and Jewish culture. The truth of the matter is that no denomination would allow any form
of criticism directed to the beliefs they have at hand. In that case, the share d knowledge through
integration of nations around the globe acts as a spearheaded towards strengthening religious
views of individual countries that must be protected. An excellent example of religious
fundamentalism is book Haram, al-Qaida, and ISIS who are still fighting Americans and other
nations that are believed to fuel western civilization. In that way, if at all western civilization is
allowed, the plight of Islamic traditions will be at risk. As can be expected, globalization is the
mother of religious fundamentalism such that fighting the so-called terrorism will apparently
Muslims will try their level best to amass many followers through the online platform such as
Facebook and twitter whereby people specifically young generation is enticed with money to
join the recruitment process. The belief in mujahideen is an apparent show of how serious
Islamic religion is treated concerning the holy war that is expected to deliver them from slavery.
Recently, there have been cases of recruitment of al-Qaida, the same people who have been
suspected to be the real bombers in the United States of America. Stevanović and Djurdjevic
(2017) posit that the tendency of individuals to access the internet is a clear implication of how
cruel globalization is becoming to support the growth of religious fundamentalism. The cult
religion has also grown using the internet. The connectedness nature of the people of the internet
exposes them to the critical information required for them to join the sect group such as
Illuminati. Indeed, Illuminati members practice their fundamentalism through engaging in
sacrifices of nonmembers, a practice that seems to have spread thoroughly through the
worldwide web.
Research carried out by Turner (2016) show that globalization has contributed to the
condemnation of Darwinian Theory of evolution and replaced it with the spread of Christianity,
Islam, and Jewish culture. The truth of the matter is that no denomination would allow any form
of criticism directed to the beliefs they have at hand. In that case, the share d knowledge through
integration of nations around the globe acts as a spearheaded towards strengthening religious
views of individual countries that must be protected. An excellent example of religious
fundamentalism is book Haram, al-Qaida, and ISIS who are still fighting Americans and other
nations that are believed to fuel western civilization. In that way, if at all western civilization is
allowed, the plight of Islamic traditions will be at risk. As can be expected, globalization is the
mother of religious fundamentalism such that fighting the so-called terrorism will apparently

SOCIOLOGY AND SOCIAL SCIENCE 6
become impossible since the terror group is motivated to protect their religious beliefs stably
through national and international cohesion (Cooper, 2014). To understand the concept clearly, it
is critical to note that Al-Qaida is not an Islamic group situated only in Iraq but a chain of
followers from all over the world whose core agenda is to fight for independence and spread of
Islamic religion. It is crucial to note that before globalization, existing religions around the globe
did not have intentions to spread their views internationally indicating low levels of envy at that
time. However, globalization opens the door for existing religions to exercise their dominance in
a bid to cull unwanted beliefs that tend to define sacredness differently. For example, the
assassination of Indira Gandhi elucidates the extent by which globalization can compel various
religions to consider self-perfection. Away from Muslim and Christianity view, Buddhism
religion evident mostly in china and Japan has resulted to the growing of differing ideologies
between the two countries because of globalization (Sandıkcı, Peterson, Ekici & Simkins, 2016).
Following this further, there has been the great collision between the Soka Gakkai and Jainism
form of Buddhism due to the difference in advocacy of peace and support for violence.
It is true that religious fundamentalism has made it hard for globalization to achieve set
goals and objectives. As earlier mentioned that globalization aims to adhere to technological
developments, no any form of technical progress can be experienced in countries filled with the
fundamentalist mindset. Naturally, a country holding on to fundamentalism is always at the
forefront in curbing globalization (Ghosh, Chan, Manuel & Dilimulati, 2017). For example, it is
rare to find a Muslim dominated country indicating the high level of technological progress since
they believe that allowing foreigners into their lands is a way of civilization and another form of
colonization. Consequently, fundamentalists are always on toes to show their might through wars
in an attempt to safeguard their religion. However, there is fundamentalist such as those found in
become impossible since the terror group is motivated to protect their religious beliefs stably
through national and international cohesion (Cooper, 2014). To understand the concept clearly, it
is critical to note that Al-Qaida is not an Islamic group situated only in Iraq but a chain of
followers from all over the world whose core agenda is to fight for independence and spread of
Islamic religion. It is crucial to note that before globalization, existing religions around the globe
did not have intentions to spread their views internationally indicating low levels of envy at that
time. However, globalization opens the door for existing religions to exercise their dominance in
a bid to cull unwanted beliefs that tend to define sacredness differently. For example, the
assassination of Indira Gandhi elucidates the extent by which globalization can compel various
religions to consider self-perfection. Away from Muslim and Christianity view, Buddhism
religion evident mostly in china and Japan has resulted to the growing of differing ideologies
between the two countries because of globalization (Sandıkcı, Peterson, Ekici & Simkins, 2016).
Following this further, there has been the great collision between the Soka Gakkai and Jainism
form of Buddhism due to the difference in advocacy of peace and support for violence.
It is true that religious fundamentalism has made it hard for globalization to achieve set
goals and objectives. As earlier mentioned that globalization aims to adhere to technological
developments, no any form of technical progress can be experienced in countries filled with the
fundamentalist mindset. Naturally, a country holding on to fundamentalism is always at the
forefront in curbing globalization (Ghosh, Chan, Manuel & Dilimulati, 2017). For example, it is
rare to find a Muslim dominated country indicating the high level of technological progress since
they believe that allowing foreigners into their lands is a way of civilization and another form of
colonization. Consequently, fundamentalists are always on toes to show their might through wars
in an attempt to safeguard their religion. However, there is fundamentalist such as those found in
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SOCIOLOGY AND SOCIAL SCIENCE 7
Dubai whose aim is to spread peace. In such a place, it is possible to find a green light of
economic progress contrary to the country such as Saudi Arabia that does not take the well-being
of foreigners seriously. One of the most important considerations that fundamentalists have in
mind is the capability of their religion to convert as many people as possible without entertaining
resistance based on their unwavering faith. Mostly, developed nations enhance globalization by
contributing to the enhancement of infrastructure and improvement of agriculture. Surprisingly,
fundamentalists do not have time for developments rather than preparations for war concerning
those intruders with different religious ideologies.
In conclusion, both globalization and growth of religious fundamentalism are related in
one way or the other. In fact, globalization seems to have more influence on the growth of
religious fundamentalism than the other way round. Currently, only a small number of nations
that have allowed globalization to take control of economic developments in the fear that it will
erode their religious morals. However, religious fundamentalism also influences globalization in
that warring nations for the sake of religion do not seem to condone technological and other
forms of progress brought about by globalization. Precisely, effective integration of globalization
with fundamentalism is the only way political progress will be achieved.
Dubai whose aim is to spread peace. In such a place, it is possible to find a green light of
economic progress contrary to the country such as Saudi Arabia that does not take the well-being
of foreigners seriously. One of the most important considerations that fundamentalists have in
mind is the capability of their religion to convert as many people as possible without entertaining
resistance based on their unwavering faith. Mostly, developed nations enhance globalization by
contributing to the enhancement of infrastructure and improvement of agriculture. Surprisingly,
fundamentalists do not have time for developments rather than preparations for war concerning
those intruders with different religious ideologies.
In conclusion, both globalization and growth of religious fundamentalism are related in
one way or the other. In fact, globalization seems to have more influence on the growth of
religious fundamentalism than the other way round. Currently, only a small number of nations
that have allowed globalization to take control of economic developments in the fear that it will
erode their religious morals. However, religious fundamentalism also influences globalization in
that warring nations for the sake of religion do not seem to condone technological and other
forms of progress brought about by globalization. Precisely, effective integration of globalization
with fundamentalism is the only way political progress will be achieved.
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References
Cooper, T. W. (2014). Fundamentalism: Prophecy and Protest in an Age of Globalization by
Torkel Brekke, Cambridge University Press: New York, 2012, vii+ 291 pp. ISBN 978-0-
521-76625-8, US 99.00(hardback);ISBN978-0-521-14979-2,US 29.99 (paperback).
Emerson, M. O., & Hartman, D. (2006). The rise of religious fundamentalism. Annu. Rev.
Sociol., 32, 127-144.
Ghosh, R., Chan, W. A., Manuel, A., & Dilimulati, M. (2017). Can education counter violent
religious extremism?. Canadian Foreign Policy Journal, 23(2), 117-133.
Giddens, A. (2011). Runaway world. Profile books.
Ireland, R. (1992). Kingdoms come: religion and politics in Brazil. University of Pittsburgh Pre.
Lechner, F. J., & Boli, J. (Eds.). (2014). The globalization reader. John Wiley & Sons.
Sandıkcı, Ö., Peterson, M., Ekici, A., & Simkins, T. (2016). Development and quality of life in
turkey: how globalization, religion, and economic growth influence individual well-
being. Journal of Macromarketing, 36(3), 304-320.
Stevanović, M., & Djurdjevic, D. (2017). CHALLENGE FOR NATIONAL SECURITY IN
CONTEXT OF GLOBALIZATION OF NEOLIBERAL FUNDAMENTALISM. TEME,
177-191.
Tsing, A. (2009). Supply chains and the human condition. Rethinking Marxism, 21(2), 148-176.
Turner, B. S. (Ed.). (2016). The new Blackwell companion to the sociology of religion. John
Wiley & Sons.
Turner, B. S., & Holton, R. J. (Eds.). (2015). The Routledge international handbook of
globalization studies. Routledge.
References
Cooper, T. W. (2014). Fundamentalism: Prophecy and Protest in an Age of Globalization by
Torkel Brekke, Cambridge University Press: New York, 2012, vii+ 291 pp. ISBN 978-0-
521-76625-8, US 99.00(hardback);ISBN978-0-521-14979-2,US 29.99 (paperback).
Emerson, M. O., & Hartman, D. (2006). The rise of religious fundamentalism. Annu. Rev.
Sociol., 32, 127-144.
Ghosh, R., Chan, W. A., Manuel, A., & Dilimulati, M. (2017). Can education counter violent
religious extremism?. Canadian Foreign Policy Journal, 23(2), 117-133.
Giddens, A. (2011). Runaway world. Profile books.
Ireland, R. (1992). Kingdoms come: religion and politics in Brazil. University of Pittsburgh Pre.
Lechner, F. J., & Boli, J. (Eds.). (2014). The globalization reader. John Wiley & Sons.
Sandıkcı, Ö., Peterson, M., Ekici, A., & Simkins, T. (2016). Development and quality of life in
turkey: how globalization, religion, and economic growth influence individual well-
being. Journal of Macromarketing, 36(3), 304-320.
Stevanović, M., & Djurdjevic, D. (2017). CHALLENGE FOR NATIONAL SECURITY IN
CONTEXT OF GLOBALIZATION OF NEOLIBERAL FUNDAMENTALISM. TEME,
177-191.
Tsing, A. (2009). Supply chains and the human condition. Rethinking Marxism, 21(2), 148-176.
Turner, B. S. (Ed.). (2016). The new Blackwell companion to the sociology of religion. John
Wiley & Sons.
Turner, B. S., & Holton, R. J. (Eds.). (2015). The Routledge international handbook of
globalization studies. Routledge.

SOCIOLOGY AND SOCIAL SCIENCE 9
Wilkins‐Laflamme, S. (2016). The remaining core: a fresh look at religiosity trends in Great
Britain. The British journal of sociology, 67(4), 632-654.
Williams, B. (1970). The self and the future. The Philosophical Review, 79(2), 161-180.
Xue, H., & Chan, A. (2013). The global value chain: value for whom? The soccer ball industry
in China and Pakistan. Critical Asian Studies, 45(1), 55-77.
Wilkins‐Laflamme, S. (2016). The remaining core: a fresh look at religiosity trends in Great
Britain. The British journal of sociology, 67(4), 632-654.
Williams, B. (1970). The self and the future. The Philosophical Review, 79(2), 161-180.
Xue, H., & Chan, A. (2013). The global value chain: value for whom? The soccer ball industry
in China and Pakistan. Critical Asian Studies, 45(1), 55-77.
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