Critically examine the relationship between different social groups Essay

in that respect ar signifi messt differences in the midst of social groups and their ghostly beliefs and practice There is a very signifi sternt ethnic variant in the troth of devotion. The non be on groups in britain be a smoke much than ghostlike than the majority of the commonwealth (white christian) . For example, it is much much presumable to take chances smutty christians(who affect up 40% of the membership) in a pentecostal perform building building service than white christians In opposition to that, Modood show that while minorities wear taller interlocking says, at that place is a eliminate in importance of religion for all cultural groups.There argon clear social configurations in apparitional participation, with minority groups having a gameer take aim of spiritual participation. The UK today is a multi ethnical and multi spiritual conjunction, with Muslims, Hindus and inglorious Christians more(prenominal)(prenominal)(pre nominal)(prenominal) potential than white Christians to agnise religion as important and a central part of their lives. Among Christians blacks atomic number 18 more likely than whites to be form in Pentecostal churches, where they make up 40% of the membership. solely Modood et al fix that patron season minoritys having high-pitcheder participation rates, theres decline in importance of religion for all ethnic groups and that fewer were observant, especially amongst the second durations. Sociologists have argued several reasons for ethnic differences in religiosity. ace argu sprainforcet that closely ethnic minorities come up from poorer countries with tralatitious cultures these characteristics produce higher levels of belief and practice. Once they migrate into the UK they and their electric razorren uphold the human body they bring from their country of origin. til now its argued this disregards the impact of their mystifys as immigrants and as minorities in a s weet social club, and how this can confound religion a cutting mathematical function in cultural defence and cultural transition. Bruce (2002) argues religion in such a situation offers support and a nose start of cultural identity in an dubious and hostile environment. Bird (1999) argues religion among minorities can be a foundation for fraternity solidarity and a meat of preserving ones culture and wrangle as strong as a way of coping with oppression in a antiblack society.For example the father of African and Caribbean Christians, where they found white churches werent welcoming to them, therefore they founded their own black churches which explains their high Pentecostal membership. Religion can in any case be a means of easing the transition into a parvenu culture by providing support and ace of community for minority groups in their peeled environment. Will Herberg (1955) argues this as an exposition for high levels of unearthly participation among first p ropagation immigrants to the USA.Bruce identified a similar pattern of immigration into the UK, where religion provided a central point the Irish, Caribbean and south Asian communities. However she argues once a group has make the transition into the b are-assed culture and wider society religion loses its role and declines in importance, as was the case with Irish catholic immigrants. muckle Pyrce (1979) studied the African Caribbean community in Bristol. He found evince of cultural defence and cultural defence macrocosm important.He argues Pentecostalism is a highly adaptive religion of the oppressed which provides migrants with values impound to their new valet in which they vex themselves in. Pentecostalism helped African Caribbeans adapt to British society by playing a protestant ethic role by helping members succeed by back up self reliance and thrift. Religion vie a role in heavy(p) mutual support and hope of improve their situation. However, Rastafarianism repre sented a different retort for some African Caribbeans, as they radically reject wider society as racist and exploitative.The general pattern concerning age and ghostlike participation is that the older a soulfulness is, the more likely theyre to take to heart church or religious service. However there are cardinal exceptions to this pattern the under 15s and over 65s. The under 15s are more likely to go to church and so other groups as theyre forced to do so by their parents. The over 65s are more likely to be sick and disabled, indeed theyre ineffective to attend. Higher death rates to a fault make this a smaller group, which reduces the thoroughgoing number available to attend.Voas and Crockett (2005) argue there are two main sorts of exposition fir age differences in religious participation. One argument is the ageing effect. This is the slang that pack cut into to religion as they get older. For example using evidence from the Kendal project Heelas found passel p ay off more interested in spiritism as they get older. She argues as we greet death, we naturally develop more relate about spiritual matters and the after bearing, repentance of misdeeds and so on. Thus that age group is more likely to go to church.Another explanation is the generational effect. This is the view that as society becomes more secular each new generation is less religious then the one before it. Thus there are more old mass than unripe people in church congregations today, not because theyre more curl uped to religion as they get older exclusively because they grew up in a cadence when religion was more popular. Voas and Crockett argue the generational effect is the more significant of the two explanations for age difference in religious participation.They argue that each new generation is only half as religious as their parents. Thus we can pay a continuing average age rise in church goers as the young person become less instinctive to attend. The number o f 15-19 year olds tending church has fallen significantly since 1979 and two-fifths of churches have no one under the age of 112 attending services. 30% of church goers are now over 65 Bruce predicts this gallery depart continue and soon the over 65s get out become the majority. Bruce argues the only exception to this trend is Pentecostal churches which continue to attract young members.Gill (1998) argues children no longer tempt religious socialisation, thus those brought up without religious beliefs are less likely to become church goers later on in life. Thus its likely deep down two generations Christian beliefs will only be held by a minority. consort differences withal have patterns in the level of religious participation betwixt the running(a) and ruling classes. Marx argued that the work oning classes are more likely to be religious because of alienation, where the growing of capitalism leads them to look to religion as a source of consolation.Marx argues that th at religion was the opium of the people it dulls the upset of exploitation but masks the pain rather than treating the cause. Marx argued the speed classes were less religious as they had wealth and power to compensate, and he argued they used religion cynically to verify the working classes. However, Marx has been criticised by Althusser, who argues alienation is pseudoscientific and based on the romantic mind of humans having a true self. This would make the concept an inadequate basis for conjecture of religion.However, gross(a) and Bainbridge have identified high religious participation among the set and upper classes. They argue this is because of relative deficiency. Relative deprivation is where theres a essential sense of organism deprived. Thus although the middle class are materially sound off, they feel spiritually deprived, especially in todays materialistic and consumerist world which they perceive as lacing horny or moral warmth. Thus Wallis argues they tur n to religion for sense of community.There are clear gender differences in religious belief and participation while priesthoods of most religions are male women are likeier to move into in activities and have belief in theology and the supernatural. For example in 2005 1. 8 million women in England were church goers, compared to mediocre 1. 36 million men. moth miller and Hoffman (1995) found women express greater interest in religion they have a greater personal commitment and go to church more. They found that this was true for all religious organisations, ages and faiths.Bruce (1996) estimated there are twice as many women than men in cabals. Heelas and Woodhead (2005) found in their study of Kendal 80% of holistic milieu participants were female. These gender differences can be link to the way men and women keep in line god as a god of power and control or a god of love and for addictedess. Sociologists have given several arguments for gender differences in religious bel ief and practice. Miller and Hoffman argue women are more religious as theyre socialised to be more passive, Y2K compliant and caring.Religion values all of these characteristics, thus women are more likely than men to be attracted to religion. Its noted that men who overly have these qualities are also more likely to be religious. Miller and Hoffman also argue that women are more likely than men to be utilise in part magazine work or be full time palmrs, thus they have more time to organise around religious activities. Women also look to the church as a source of gender identity. Greely argues taking care of other family members increases womens religiosity as they have indebtedness to their eventual(prenominal) welfare as well as day to day needs.Davie (1994) argues womens closeness to birth and death, through and through child bearing and caring for the sick, brings them closer to ultimate questions such as the meaning of life which religion is concerned with. This is also linked to the way women and men discover god. Women are more likely to be attracted to the new age because women are more associated with constitution and the healing role. Heelas and Woodhead found 80% of participants in their holistic milieu study in Kendal found were women. They argue such movements commemorate the natural and involve cults of healing this gives women a higher status and sense of self worth.Bruce argues womens experience of child genteelness makes them less aggressive, more goal orientated, joint and caring. Where men wish to achieve, women wish to feel. Bruce argues this fits the expressive emphasis of the new age. The importance of being authentic rather than acting out roles, for example gender roles, in the new age also attracts women as women are more likely than men to see their ascribed roles as restrictive. Callum brownness (2001) argues the new age self religions, which emphasise subjective experience rather than external authority, attract women t hrough their appeal for autonomy.However it can also be argued that women are attracted to funda psychogenicism because of the certainties of traditional gender roles women gain. Glock and Stark (1969) and Stark and Bainbridge (1985) argue people participate in religion because of the compensators for social, organismal and ethical deprivation that religion offers. Glock and Stark argue that these forms of deprivation are more common among women this explains their higher level of sect membership. Organismic deprivation stems from physical and mental health problems women are more likely to suffer from ill health thus they seek healing through religion.Women are more likely to be ethically deprived as theyre more likely than men to be chastely conservative, thus they regard the world as in moral decline, and thus theyre attracted to sects who share this view. Women are more likely to be socially deprived as theyre more likely to be poor. This further explains why womens membership is higher then mens in sects, as sects tend to attract poorer groups. However, despite traditional gender differences in participation, women are now leaving the church at a faster rate than men. Brierly (2005) found a huge decline in church going for women sr. 30-45, with a 16.4% fall in Sunday church attendance between 1990 and 2005. Brierly argues this could be due to pressures of the home family and work have become intense for women. Women in this age group are more likely to have a young family and Sunday working is particularly high for women. All this equates to having little time for church. Callum Brown argues that since the 1960s women have begun to reject traditional subordinate gender roles. Christianity was closely articled to these traditional roles, thus womens rejection of mastery leads them to reject traditional religion at the same time.