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World Christianity or global Christianity has been defined both as a term that attempts to convey the global nature of the Christian religion [1] [2] [3] and an academic field of study that encompasses analysis of the histories, practices, and discourses of Christianity as a world religion and its various forms as they are found on the six continents. [4]
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 WVS measures, monitors and analyzes: support for democracy, tolerance of foreigners and ethnic minorities, support for gender equality, the role of religion and changing levels of religiosity, the impact of globalization, attitudes toward the environment, work, family, politics, national identity, culture, diversity, insecurity, and ...
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Roland Robertson (August 7, 1938 - April 29, 2022) was a sociologist and theorist of globalization who lectured at the University of Aberdeen in Scotland. Formerly, he was a professor of sociology at the University of Pittsburgh , and in 1988 he was the President of the Association for the Sociology of Religion .
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.
Globalization is happening in various aspects, ranging from economics, politics, and even food or culture. Westernization, to some schools, is seen as a form of globalization that leads the world to be similar to Western powers.
This means that globalization transforms the relation between the places where we live and our cultural activities, experiences and identities. Paradoxically, deterritorialization also includes reterritorialized manifestations, which García Canclini defines as "certain relative, partial territorial relocalizations of old and new symbolic ...