NAME: REECE NORTON-FISHER

SUBJECT: SOCIOLOGY

FORM: 6B

TEACHER: MR. HUMBER

SCHOOL: WOLMERS

DATE: JANUARY

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TABLE OF CONTENTS

Statement of Problem ………………………..………………………………………2

Aims and Objective………………………………………………………………….5

Literature Review……………………………………………………….……...…….6

Introduction…………………………………………………………………………....7

The Functionalist Perspective

On Religion……………………………………………………………………………..8

The Marxist Perspective on Religion…..…………………………………………………………..….............................10

Kumina………………………………………………………………………………….…12

Revivalism…………………………………………………………………………………14

Functionalist Theory on Kumina …………………………………………………….........15

And Revivalism

Marxist Theory on Kumina and Revivalism...…………………………………………….………………………...….............16

Conclusion……………………………………………………………………………................17

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STATEMENT OF PROBLEM

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TO WHAT EXTENT DO FUNCTIONALISTS AND MARXISTS ACCOUNT FOR KUMINA AND REVIVALISM?

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AIMS AND OBJECTIVES

This research paper attempts to determine the following:-

- The Functionalist Perspective on Religion

- The Marxist Perspective on Religion

Looking at the Pocomania and Revivalism Religion and how the Functionalist Theory and The Marxist Theory places them in society.

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LITERATURE REVIEW

Haralambos and Holborn in Sociology Themes and Perspective (2008) gives the major Theories

on Religion. The Functionalist Theories and Marxist Theories are two totally different

perspectives. The Functionalists sees Religions helping because of shared values and moral

beliefs for the survival of a society because of the social order, social control and social

solidarity that they bring. On the other hand The Marxist Theory sees Religion as an illusionary

tool which keep the working class in a state of both mental and physical oppression where they

accept their way of life and does not seek to rise above it mainly because of the benefits they

will gain in the afterlife. He sees Religion as an opiate for the masses.

Nasser Mustapha in Sociology for Caribbean Students (2009) looks at religion, religious

beliefs and theirs practices in the Caribbean. The book also highlights several different theories

on religion whereby we look at The Marxist and Functionalist Theories.

Christopher Humber, Lecturer Sociology , Wolmers Boys, print and electronic material and

lecture notes used in study.

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INTRODUCTION

There is no single definition for Religion that would be completely accurate as because of the many complexities any single definition may be seen as inadequate or incomplete. There are a few definitions which are listed below.

The Oxford Dictionary defines religion as:

1) The belief in a superhuman controlling power especially in a personal God or Gods entitled to obedience and worship.

2) The expression of this in worship.

3) A particular system of faith and worship

4) Life under Monastic vow

5) A thing that one is devoted to

Sociological Themes and Perspectives (Haralambos and Holborn 2007 edition) states that one way of defining religion is to see it in terms of the functions it performs. An example is provided by Yinger who defined religion as a system of belief and practices by means of which a group of people struggles with the ultimate problems of human life (quoted in Hamilton, 1995).

We will be looking religion in the Caribbean, focusing on Kumina and Revivalism and the role that The Functionalist Theory and The Marxist Theory plays when applied. In the Caribbean, religion is seen as playing an integral part in the lives of its people. It is seen as an important aspect of social life and is linked to the issues of social integration and conflict between different groups within a society or societies.

Sociology on seeking to understand the role, significance, and impact of religion in society examine the effects (Sociology for Caribbean Students, 2009).

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FUNCTIONALIST THEORY ON RELIGION

BY EMILE DURKHEIM

Functionalism is the oldest and still the dominant, theoretical perspective in sociology and many

other social sciences. Functionalism is the first theory in sociology.

Based on the findings presented by French Sociologist Emile Durkheim, the Functionalist

perspective on religion is probably the most influential interpretation of religion. Durkheim

theory argues that all societies divide the world into two categories the sacred and the profane.

He sees religion as based upon this division and also beliefs it is a unified system of beliefs and

practices related to sacred things He believes that sacred things must be symbols and what they

represent must be established (Haralambos and Holborn 2007).

Durkheim based his findings by using the religion of various groups of Australian Aborigines to

develop his argument. Functionalists see religion in terms of the contribution that religion makes

to the well being of society, its contribution to social stability and the value consensus. Durkheim

argues that the function of religious rituals is to maintain social solidarity by affirming the moral

superiority of society over its individual members. He believed that social life could only exist if

values were shared and society integrated into a coherent whole. Religion is an important aspect

of this process as through religion a set of unifying practices and beliefs but also providing a way

in which people can interpret and give meaning to the world.

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The relationship between God and humans is seen as a reflection of the relationship between

humans and society. Without collective conscience, there would be no social order, control

social solidarity or cooperation. There would be no society without it. Religion reinforces the

collective conscience

Durkheim’s theory is flawed his critics argue that he studied only a small number of Aboriginal

groups on which he based his findings. The sample is thought to have been too small to

generalize about Aboriginal beliefs much less religion. Functionalists position is weak on

socieities with more than one faith. Functionalist Perspectives emphasizes the positive

contribution of religion to society and tends to ignore dysfunctional aspects.

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MARXIST PERSPECTIVE ON RELIGION

Karl Marx the Geman philosopher, political economist, social revolutionary and primary theorist

of Marxism had a radically different perspective on religion. Religion for him is seen as an

illusion which allows the ruling class to dominate and enjoy the privileges of the working class.

It distorts reality and gives the working class false hope and prevents them from developing class

consciousness..

The working class was seen as using religion as a form of protest against their poor economic

conditions. Marx believed the ruling class used religion as a means of control. Religion is seen

as a distortion of reality which provides many of the deceptions that form the basis of ruling

class ideology and false class consciousness. It is used to control the working class and

strengthen and support the interests of the ruling class. Religion according to Marx is seen

further as exploiting the relationship between the owners of the means of production and the

owners of labour. In a class society religion is used as a mask that prevents the working class

from developing class consciousness that enables them to see the world as formed and shaped

by the efforts of human rather than a divine force. In doing so they will never rise above their

oppression and will not complain because they see suffering way of enduring because of the

benefits derived at the end of their lives.

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They are willing to be deprived of material possessions. Capitalists do not mind this as they use

religion as a tool of exploitation. In Marx’s ideal society the means of production are

communally owned which results in the disappearance of social classes. Religion is an illusion

which eases the pain produced by exploitation and oppression. It is seen as a collection of

mythical thoughts that brings justification and legitimate the subordination of the subject class.

Religion disguises and makes acceptable the exploitative relationships of society by suggesting

that the world is shaped by God’s will and is therefore not capable of changing. People are

distracted from any revolutionary action. Marxist theory is based on the theory that God is made

by humans and this was used by earlier societies to explain how the world came about. Religion

is seen by Marx as a distortion of reality. It is ideological and is the foundation upon which the

ruling class forms their ideology and false consciousness. In doing so the ruling class maintains

their power because the working -class are not able to see their true situation and their real

interests.

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KUMINA

Kumina according to an article in the Jamaica Gleaner is the most African of all religious cults to

be found in Jamaica. It occurred among post-emancipation African contract labourers sent to

Jamaica in the late in 19th century, but is thought to be derived from the Kongo in Central Africa.

Kumina was further developed during the mid to late nineteenth century. Kumina ia a Afro-

Jamaican religion influenced mainly by the Bantu peoples from the Congo-Angola area.

Kumina refers to both a religion and dance. Dances include the Bailo, mainly entertainment

purposes and country, used during the private religious ceremonies. The language used in

Kumina rituals for singing and communication with ancestors, as well as with each other is

heavily influenced example by Kikongo in grammar and vocabulary. For example, the Kikongo

word “kumu” means meter, melody,rhythmor to play a musical instrument. The ancestors play

an integral part in the religious beliefs and practices of Kumina practitioners in Jamaica,

Kumina communities follows the general local character of African religions in Jamaica,

Kumina societies are small family based communities or nations.

Some nations include Mondongo, Moyenge, Machunde, Kongo ,Igbo and Yoruba. People from

Kumina families are given the title Bongo. Marrying into a Bongo family is one avenue to

become apart of of Kumina Nation; special initiation is the other avenue. Kumina nations are

led by a King and Queen.

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Central to Kumina’s religious beliefs and practices is the possession by and communication with

the “spirits” . The rituals (Kumina plays are used to connect the spirit and corporal worlds with

music (drumming and singing), language, dance, and ritual. Possession is a term describing the

temporary inhabiting the living. In Kumina Myal is the good and obeah is the bad. Myal is

given given greater stress because of its association with guidance and healing.

The importance of drums at these sessions is evidenced by the respect and position afforded

the drummer within the cult. The importance of the use of white rum, striking matches, flashing

lights, and lime in the process is explained, as too the importance of colour and their relation to

the type of ritual being performed . Kumina is mainly practiced in St. Thomas , a small area in

St. James and Waterloo

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REVIVALISM

The practice of Revivalism in the Caribbean was a result of the time of the great revival. The

people who were taken from their homeland needed a time to get back to their roots. This was

where Afro-Caribbean Religion was one such group to emerge. The ex-slaves had continued to

maintain and practice religious retentions despite being illegal to do so. The rites and rituals

such as festivals helped to solidify the social bonds while creating the basis for identity among its

members. During these festivals the dancing and drumming provided the spiritual awakening of

ancestors to join in worship. Revivalism has its genesis in both Christian and African traditions.

and began in Jamaica between 1860 and 18 61 as part for a religious movement called the great

revival. Pocamania, Obeah and Revivalism while containing many characteristics of each other

are different. In most revival groups were located in Western and South Western parts of

Jamaica.

Water plays a critical role in in the rituals of revivalism. They believe that w ater has healing

properties. Probably the most known revivalist in Jamaica is Alexander Bedward. He originated

from August Town, St Andrew. He preached and baptized by a river that ran through the

community..The use of plants and herbs in healing ceremonies, singing, drumming and dancing

counter clockwise and spirit possession are all essential aspects of the revivalist worship. Dreams

and visions play an important role in Revivalism. This is the medium used by spirits to appear to

revivalists.

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FUNCTIONALIST THEORY, KUMINA AND REVIVALISM

Functionalists believe that religion reinforces the collective conscience of society. Emile

Durkheim believed that social life was impossible without shared values and moral beliefs which

form s the collective conscience. The worship of society helps to strengthen the values and

moral beliefs. Religion provides believers with greater power to direct human action. Religion is

seen as promoting social solidarity as it strengthens the unity of the group. The attitude of respect

that is shown by the group of worshippers to that which is sacred will also be emulated when it

Is applied their social duties and obligations. In a society where there are worshippers, people

recognize the importance of the social group and their dependence on it. Religion promotes

social solidarity by strengthening the group.

This is evidenced in Kumina and Reivalism. In Kumina there are communities where they form

a common bond. They are small family based communities or nations. They live and work

closely with each other to keep their traditions, practices and religion going. Durkheim believes

in Gods or spirits which usually provides the basis for religious ceremonies. This is evident in

both Kumina’s and Revivalism dependence on the spirits of their ancestors whom they

communicate with and are dependent on for their spiritual guidance .Durkheim believes the

worship of Gods is the worship of the souls of ancestors. He also believed that it is through the

souls of individuals that the collective conscience is realized. He concluded that religious

worship is really the worship of the social group of society

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MARXIST THEORY AND KUMINA AND REVIVALISM

The working class’ attention has been diverted from the real source of their oppression so they

work without complaining which keeps the ruling class in power.

Religion is seen as a tool of exploitation as often supported by the ruling class to further their

interests. In the words of Marx and Engel who was also a German political philosopher and

collaborated with Marx and co-developed with Marx the communist theory: ‘the parson has ever

gone hand in hand with the landlord”. This was evident in Feudal England where Religion was

an instrument of oppression. The Lord of the Manor abuse of power was often ignored by the

church and in exchange the church would be given a lot of money.

Both Revivalism and Functionalism is viewed by Marx as keeping the people in a constant state

of oppression. The people who form these religions belongs to the working class One of Marx’s

most famous quotations on religion is seeing it as drawing an analogy between it and a drug it

was seen as an opiate in that none of the people’s problems are solved but it merely dulls the

pain and therefore most religious movements usually originate from the oppressed.

.

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CONCLUSION

Both Kumina and Revivalism are heavily influenced by natives of Jamaica and their African

ancestry. They both incorporate music, dance and contacting ancestral spirits. Enslaved

Africans In Jamaica found a way of staying connected to each other and keeping their traditions

alive through these religions.

Even though these practices were against the law during slavery, they found ways for masking

deities and other religious practices in the Christian religion as it was seen as natural for survival.

Organization of both Kumina and Revival communities follows the general local character of

African Religions in Jamaica. For The Functionalists this is necessary for survival as without

these shared values there would be no social order, social control, social solidarity or cooperation

And with these missing there would be no society.

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