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As societies across the globe become ever more diverse, pressing new challenges emerge to the fore, motivating the study of questions such as the relationship between mobility and inequality; the interaction of globalization, religious diversity, and the secular state; the legal boundaries of cultural accommodation; global cities and super ...
The concept of global cultural flows was introduced by anthropologist Arjun Appadurai in his essay "Disjuncture and difference in the global cultural economy" (1990), in which he argues that people ought to reconsider the Binary oppositions that were imposed through colonialism, such as those of ‘global’ vs. ‘local’, south vs. north, and metropolitan vs. non-metropolitan.
Many writers suggest that cultural globalization is a long-term historical process of bringing different cultures into interrelation. Jan Pieterse suggested that cultural globalization involves human integration and hybridization, arguing that it is possible to detect cultural mixing across continents and regions going back many centuries. [12]
The list of religious populations article provides a comprehensive overview of the distribution and size of religious groups around the world. This article aims to present statistical information on the number of adherents to various religions, including major faiths such as Christianity, Islam, Hinduism, Buddhism, and others, as well as smaller religious communities.
Jihad vs. McWorld: How Globalism and Tribalism Are Reshaping the World is a 1995 book by American political scientist Benjamin Barber, in which he puts forth a theory that describes the struggle between "McWorld" (globalization and the corporate control of the political process) and "Jihad" (Arabic term for "struggle", here modified to mean tradition and traditional values, in the form of ...
The Catholic Church has worked in development and poverty reduction, human rights, solidarity, and peace, and after World War II, it began to develop specific tools and apply conflict transformation practices. [8] Giving one religion or denomination special rights that are denied to others can weaken religious pluralism.
Secularization has different connotations such as implying differentiation of secular from religious domains, the marginalization of religion in those domains, or it may also entail the transformation of religion as a result of its recharacterization (e.g. as a private concern, or as a non-political matter or issue).
The world religions paradigm was developed in the United Kingdom during the 1960s, where it was pioneered by phenomenological scholars of religion such as Ninian Smart. It was designed to broaden the study of religion away from its heavy focus on Christianity by taking into account other large religious traditions around the world.