Tugas b.inggris 2 ( Nurliansi & Winda ) Reg.xiv_a

8/17/2019 Tugas b.inggris 2 ( Nurliansi & Winda ) Reg.xiv_a

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TUGAS BAHASA INGGRIS II

THINKING SOCIOLOGICALLY ABOUT

RELIGION AND HEALTH

Oleh:

Nurliansi : PO.6.!."."".!#

$in%a : PO.6.!."."".!&'

KEPERA$ATAN REGULER (I)*A

KE+ENTERIAN KESEHATAN REPUBLIK INDONESIA

POLITEKNIK KESEHATAN PALANGKA RAYA

,L. Ge-re O/-s N-.&! Palan0a Ra1a '&""


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CHAPTER &

Thin0in S-2i-l-i2all1 A/-u3 Relii-n An% Heal3h

KEY CONCEPTS

n Secularization

n Theodicy: explaining suffering

n Church, sect and cult

n 'New age' beliefs and fundamentalism

n Religion and health

n Spiritual care

In3r-%u23i-n

Religions are concerned with life's meaning and with explanations of pain,

suffering and death Thus, their importance to sociologists of health and illness

might seem ob!ious Ne!ertheless, religion has been stri"ingly neglected by

sociologists of illness #illiams $%&&b(, has suggested that this has been because both medicine and sociology are highly secular and ha!e therefore regarded

religion as unimportant

#hen sociologists ha!e turned their attention to religion, it has often been

only to predict its death )eanwhile healthcare has become anincreasingly secular

domain with only a few remains of its religious foundations *or example, the

routine of ward prayers at the start of each shift, which this author remembers

from her nurse training, is largely a thing of the past +owe!er, as nurses in

particular ha!e come to define their interest in the patient as holistic, there has

been a new interest in religion and spirituality This is reflected in a proliferation

of boo"s on spiritual issues $)cSherry ---, Narayanasamy --%( These

changes reflect both the changing role of nursing and the changing role of religion

in contemporary society

.n this chapter, we will loo" at classical and contemporary sociological

studies of religion and their application to healthcare #e will consider how these


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can help us to understand the complex relationships between religion, society,

illness and healthcare in the contemporary world

Classi2al s-2i-l-i2al a22-un3s -4 relii-n

The "ey theme which has united much sociological writing about religion is that

of secularization /y secularization, we mean the progressi!e decline of the

importance of religion in the world )any sociologists of health and illness ha!e

assumed that secularization is an ine!itable feature of modern society but the

empiricale!idence to support this assertion is complex and contradictory

.t is important to distinguish between secularization and secularism

Secularization refers to the declining significance of religion0 what )ax #eber

described as the 'disenchantment of the world' $1erth 2 #right )ills %&3-(

Secularism refers to a materialist system of thought which re4ects religious beliefs

as irrational 5ne of the leading contemporary proponents of secularism is

Richard 6aw"ins $--7( Secular rationalism draws on a philosophical distinction

between reason and faith *aith is seen as superstitious and bac"ward and thus the

decline of religion is seen as a positi!e and progressi!e de!elopment in the

modern world Secular rationalism can be traced bac" to the eighteenth century

'8nlightenment' period following the *rench re!olution, when science and

rationality became increasingly influential in society This was an era of massi!e

social, political and economic change heralding the dawn of the industrial

re!olution This '8nlightenment' way of thin"ing is now often described as

modernism

The influence of secular rationalism on sociological theories of religion is

ob!ious )any of them proceed from an assumption that religion entails a

suspension of reason, which re9uires explanation )any secularist sociologists

therefore seized on e!idence of the decline of religion as a reason for optimism .t

was e!idence of the increasing enlightenment of the world pessimistic reading

of the e!idence for secularization on the other hand, sees it as representing a

decline in moral and communal !alues *urthermore, in an era of global warming

faith in scientific progress has itself been se!erely curtailed


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/ec"ford $%&;&( suggests that it is impossible to disentangle the

sociological !iew of religion from wider social theories and problems Classical

sociologists shaped their theories about religion in response to their attempts to

understand the massi!e social changes brought about by the industrial re!olution

They were particularlyconcerned by the problems of depri!ation and disharmony

they saw following in its wa"e ccording to /ec"ford $%&;&(, sociological

thin"ing about religion has failed to "eep pace with the changing nature of society

and is still rooted in these classical theories This is particularly true of the theory

of secularization which, according to /ec"ford, has failed to appreciate that the

disappearance of nineteenth


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same in religion. The more ofhimself man attributes to God, the less he has

left of himself. (Marx, cited in ottomore!"ubel#$%&' #%)

)arx too" *euerbach's concept of alienation and applied it in a new way

*or )arx, the source of alienation was not religion itself but the economic

relations of society #or"ers were not oppressed by their beliefs but by the new

relations of industrial capitalism which exploited them *or )arx, religion was

problematic because of the role it played in reconciling wor"ing people to that

oppression Religion expressed fundamental !alues of compassion, freedom and

4ustice but it encouraged the exploited to accept the status 9uo and aspire to

sal!ation in an afterlife rather than realizing these !alues on earth

“"eligious suffering is at the same time an expression of real suffering and

a protest against real suffering. "eligion is the sigh of the oppressed

creature, the sentiment of a heartless world and the soul of soulless

conditions. It is the opium of the people. The abolition of religion, as the

illusor* happiness of men is a demand for their real happiness. The call to

abandon their illusions about their condition is a call to abandon a

condition which re+uires illusion. (Marx, cited in ottomore!"ubel#$%&'

-#).

Thus )arx loo"ed forward to a society rid of oppression in which 4ustice would

be realized on earth and religion would become unnecessary

RELECTION POINT

#e ha!e seen that )arx was concerned with the ways in which industrial society

produced alienation ? a sense of powerlessness +ow do you thin" that a sense of

alienation might affect a person's health@ +ow did )arx thin" that religion

contributed to a sense of alienation@ 6o you thin" that he was right to criticize

religion in this way@

DURKHEI+ AND RELIGION

.f )arx was concerned with the ine9uality and oppression created by industrial

capitalism, then the sociologist 8mile 6ur"heim was concerned abo!e all with the


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brea"down of communal !alues and the social order )arx has gi!en us the

concept of alienation ? a sense of self estrangement engendered by the oppression

of capitalist social relations /y contrast, 6ur"heim saw contemporary humanity

as threatened by the condition of anomie nomie refers to a sense of

normlessness $from the 1ree" anomia absence of law(?the indi!idual's

estrangement from societal rules and !alues 6ur"heim belie!ed that anomie led

to suicide, crime and social brea"down

E7ile Dur0hei7 8"99;"#"'<

8mile 6ur"heim was a *rench sociologist from a Aewish bac"ground +e is

credited along with +erbert Spencer with being the founder of sociology as an

academic discipline and with changing fore!er the way we would thin" about and

study society 6ur"heim was a socialist and his wor" addressed the problems of

social depri!ation and disharmony that followed in the wa"e of the industrial

re!olution +e belie!ed that religion had played an important part in promoting

social cohesion and that professions would play an important part in promoting

ci!ic morals in industrial societies

6ur"heim was concerned to establish the social origins of social problems,

such as crime and suicide 6ur"heim presented a criti9ue of indi!idualistic

explanations of social beha!ior +e said that social phenomena were 'social facts'

which could not be explained simply by reference to the moti!ations or

propensities of indi!idual actors $methodological indi!idualism( Social facts

had, according to 6ur"heim, their own logic which was not reducible to

explanations at the biological or psychological le!el Socialfacts are external to

any particular indi!idual considered as a biological entity and act as an external

constraint on indi!idual choices and actions They are 'endowed with

coerci!epower, by which they impose themsel!es upon him, independent of his

indi!idual will' social fact can hence be defined as 'e!ery way of acting, fixed

or not, capable of exercising on the indi!idual an external constraint' $Rules of the

Sociological )ethod %;&=(


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6ur"heim's ma4or wor"s include:

n i/ision of 0abour in 1ociet* #$&

n "ules of the 1ociological Method #$2

n 1uicide #$%

n 3lementar* 4orms of the "eligious 0ifest*les #$#5

n 6rofessional 8thics and Ci!ic )orals $published in %&==(

*or 6ur"heim, some form of religion was necessary to society if anomie

was to be contained Religion was the means, whereby society collecti!ely

expressed its central !alues and identity through ceremonials and rituals .n his

ma4or study of religion, The 8lementary *orms of Religious >ife $%&%


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>uc"mann $%&73( described this new pri!ate form of religion as 'in!isible

religion'

RELECTION POINT

#e ha!e seen that 6ur"heim belie!ed that religion was >i"e an in!isible glue that

helped to hold society together 6ur"heim belie!ed that this was because it helped

people to express shared social !alues #hat !alues do you thin" that people share

within contemporary society@ +ow are these expressed@ +ow important are

shared !alues in healthcare@ #hat part do you thin" that religion plays in this@

$EBER=S )IE$ O RELIGION

)ax #eber was concerned both with the way in which society shaped religious

ideas and also with the way in which religious ideas influenced society $#eber's

ma4or ideas are discussed in Chapter B( #eber's ideas about the interplay of

religion and society are expressed in particular in his best "nown study on the

influence of rotestant ideas on the rise of capitalism $#eber %&3B( Thus, #eber

was interested in the social psychology of religion and he has a lot to say that is of

rele!ance to healthcare +e paid particular attention to the ways in which religions

construct explanations of suffering and death Such 4ustifications and explanations

of suffering are described as theodicies

The idea of suffering as a form of punishment is of profound importance in

almost all religious traditions #eber says that the fortunate are not content with

good fortune alone, but need to belie!e that they ha!e a right to be fortunate

Thus, wealth, power and good health are legitimated by the theory of good

fortune, and suffering is treated as a sign of odiousness in the eyes of the 1ods

The possessor of good fortune needs to console his conscience with the belief that

he deser!es to be fa!ored as much as the unfortunate deser!e their misery

The poor and suffering still ha!e to ma"e sense of their lot and can find

small comfort in the idea that they deser!e to suffer The persistence of in4ustice

and undeser!ed suffering therefore led to the idea of a sa!ior or redeemer who

will right all wrongs by either Dthe return of good fortune in this world or the

security of happiness in the next world' $#eber %&-, reprinted in 1erth 2 #right


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)ills %&3-( Thus, new theodicies periodically emerge which promise to right the

wrongs of the world and offer sal!ation to the poor and suffering 8xamples

include the Christian )essiah and the Cult of Erishna in +induism

#eber saw the modern world as characterized by increasing rationalization

The spread of rationality pushed the need for explanations of suffering to the

margins of our consciousness Rationality had demystified the world Science,

howe!er, can explain how e!ents such as sic"ness occur, but it is limited in its

explanations of why such e!ents occur #eber's discussion of theodicies reminds

us that these 9uestions remain central to how people ma"e sense of the world

ccording to Clar":

+ow and why 9uestions seem therefore to "eep ali!e the distinction between

science and religion #hen related to some conditions of human misfortune


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and re!olutionary social, political or religious mo!ements /y its !ery nature,

charismatic authority is short

#e can still see the influence of these classical theorists when we loo" at studies

of contemporary religion +owe!er, in the twenty


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Three types of e!idence ha!e been put forward when examining the changing

fortunes of religion in contemporary society:

% atterns of religious membership and affiliation

atterns of religious belief

The influence of religion on ma4or social institutions

DECLINING RELIGIOUS AILIATION>

#hen considering changes in religious institutions and their membership we are

going to loo" first of all at the situation in the GE >ater, we will consider whether

the GE is typical or exceptional in its attitudes to religion

Changing patterns of religious affiliation ha!e to be considered in relation to

the different types of religious organizations which exist in contemporary GE

society Sociologists ha!e de!eloped a number of typologies of religious

organizations *our main types are generally recognized:

% Churches

Sects

6enominations

B Cults

9hurches are large:scale, formal organizations with professional clergy, which

are often highly bureaucratic They may be closely allied to the state as in the case

of the Church of 8ngland or the Catholic Church in 8ire The Church of 8ngland

has suffered a dramatic decline in attendance with only %; million attending

regularly in %&& $6a!ie %&&Ba(, yet it is still the Church to which the ma4ority

$== million of the population( claim allegiance )ore recently, /rierley $--=(

has suggested that only 7;H of the population attended church regularly in --=,

yet sur!eys ha!e shown that the ma4ority of the population continue to claim to be

nominally Christian )ost only attend church for significant e!ents such as

baptisms, weddings, funerals and Christmas

.n spite of a general decline in acti!e church membership, there remain

significant local and regional differences Congregations still thri!e in some areas,

particularly rural areas and pro!inces, such as Northern .reland *urthermore,


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many ethnic minority communities show no signs of adopting the rather

lu"ewarm attitude to religion characteristic of the ma4ority of the GE population

/ruce $%&&7( argues that religion has an important role in expressing ethnic and

cultural identity and that in many of thesesituations, it is used as a 'cultural

defence' t, alternati!e argument is that these groups retain the more enthusiastic

attitudes to religion typical of their country of origin and that it is the GE

population which is unusual in its indifference to religion

The rather dramatic e!idence of a decline in acti!e church membership has

fuelled arguments in fa!or of the secularization thesis The e!idence is !isible to

all as, throughout our towns and cities redundant churches and chapels are

con!erted into shops, warehouses, flats and bingo halls +owe!er, non


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groups as denominations

6enominational groups, such as the )ethodists, ha!e suffered !ery serious

declines in membership .t may be that newer sects are learning this lesson and

instituting mechanisms for maintaining a sectarian identity and boundaries

between members and outsiders good example of this strategy of boundary

maintenance is the decision of the Aeho!ah's #itnesses to institute a taboo on

blood transfusions in the post


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The term has come to be applied more generally to religious mo!ements which

defend religious orthodoxy against the encroachments of contemporary culture

$)arty 2 Scott ppleby %&&( lthough .slamic fundamentalism has recei!ed

the most media attention, fundamentalist mo!ements ha!e arisen in all parts of the

world and in all religious traditions *or example, Christian fundamentalism is an

increasingly important political force in the GS Eey features of fundamentalist

mo!ements include:

; general hostilit* towards a rationalist post:3nlightenment /iew of the

world< an emphasis on supernatural inter/ention in dail* mundane affairs<

a restored patriarch* under a charismatic leader who draws his legitimac*

from God ... initial intransigence, born of millennial expectations

followed=(when the millennium fails to materiali>e) b* some form of

accommodation or bargaining with the larger world< a tendenc* to =fight

back? against the current of the times while appropriating those aspects of

contemporar* culture that seem necessar* or desirable?. ("uthuen #$$&)

The globalization of social life brings us into increasing contact with other

religious traditions The fundamentalist response to ma"ing sense of increasingly

fragmented world !iews is to choose one all


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own personal pac"age New age beliefs ha!e imported mar"et ideas into religion

and 6a!ie $%&&Ba( has described this phenomenon as ,supermar"et religion' 5ur

spiritual beliefs no longer reflect a deeply rooted sense of life's meaning and

become instead a 'lifestyle' choice )any authors ha!e described the rise of a

loose networ" of religious or 9uasioose connections are made through the use of metaphors or umbrella

terms, such as ,energy' and 'holism' $/ruce %&&7(

*or +eelas $%&&7(, the central theme of the new age is the Dsacralization of

the self' This echoes 6ur"heim's earlier !iew that religion would come to

symbolize the sacredness of the indi!idual The new age has been lin"ed to a

highly indi!idualistic culture which #alter $%&&( has described as

Jexpressi!ismK, in which self


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consumerismK, it is 'indi!idualism raised to a new plane' leading indi!iduals to

suppose that by "nowing oneself, we can "now e!erything

New age mo!ements ta"e different forms and encompass religious groups

and communities as well as indi!idual therapists and practitioners )any of the

beliefs and practices of the 'new age' ha!e entered the mass mar"et and this is

particularly true of 'self


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and no different from the decline of football clubs, trade unions etc $6a!ie

%&&Ba(

*inally, some social historians ha!e tal"ed of Dcommon' or 'fol"' religion

instead of 'pri!ate' religion The existence of high le!els of belief alongside low

le!els of practice are seen as a recurrence of the characteristics of religion before

the industrial re!olution $6a!ie %&&Ba( Recent reports that the ma4ority of the

population rate religion as of low importance to their e!eryday li!es $Loas2

Croc"ett --=( may reflect a long


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engage successfully with politics and ci!il society .n the GS, for example we

ha!e seen many examples of faith groups engaging !ery successfully in public life

often wielding enormous influence *aith groups ha!e become increasingly

!ociferous on matters concerned with human rights, morality and ethics )ain<

stream religious groups as well as fundamentalist mo!ements ha!e engaged in

political debate and public affairs Casano!a $%&&B( has argued that religious

groups ha!e become more differentiated: that is they ha!e become more separate

from state institutions such as the healthcare and education systems +owe!er, the

state has increasingly withdrawn from the pro!ision of ser!ices with the intro<

duction of 'mar"et' approaches to welfare pro!ision and we ha!e mo!ed towards a

'mixedeconomy' of ser!ices The scope for faith groups to engage in public life

may substantially increase as political de!elopments in the GS ha!e recently

indicated

final point about the influence of religion in the modern world concerns

the role of religion globally )uch of the debate focuses on data from /ritain and

#estern 8urope Met these countries may be exceptional0 across much of the

globe, there is little e!idence of secularization and religious affiliation and

influence may actually be increasing $/erger --%( This is not 4ust the difference

between Dmodern' #estern societies and less industrialized nations olls of the

merican public suggest that &7H belie!e in 1od and 73H belie!e that religion is

!ery important' in their li!es $owell et al --(

.n summing up, we can say that sociological studies of contemporary

religion ha!e produced a complex picture of competing trends #hile there is

e!idence of declining church membership in the GE, there is also e!idence of a

high le!el of religious belief independent of church organizations *or some, this

represents the acti!e pursuit of self


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important part in public life and it is possible that this will increase as the state

withdraws from welfare pro!ision and we mo!e towards a Jmixed economyK of

welfare

Clearly, this complex pattern of contemporary religious life has an impact

on the responses of indi!iduals to illness, suffering and death, which is worthy of

our attention .n addition, we may wish to consider the effect of these cultural

influences on nursing

RELECTION POINT

#e ha!e seen that lots of different forms of religious belief exist There are also

di!erse religious groups and !ariations in people's relationships to religious

groups Reflect on your own religious beliefs and practice #hat impact do you

thin" that they ha!e on your attitudes to your own health@

Relii-n? illness an% heal3h

number of authors ha!e considered the influence of religion on health and

illness )uch of this research has occurred in the GS where faith groups ha!e

considerable public influence as we ha!e discussed 5ne factor, which has

interested a number of sociologists, is the apparent relationship between religious

affiliation and health ut simply, it has been suggested that the religious tend to

li!e longer and be healthier $+ummer et al --B, Aar!is 2Northcott %&;3, >e!in

%&&B, )iller 2Thoresen --( 8xplanations ha!e focused on the way in which

religions offer social support and promote a healthy lifestyle The beneficial

effects of religious practices such as prayer, meditation and yoga ha!e also been

studied $Seeman et al --( *inally, religious belief has been posited as pro!iding

beneficial psychological effects such as 'inner peace' and a sense of life's meaning

$)iller 2Thoresen --( This brings us bac" to our earlier discussion of theodicy

and the role of religion in beliefs about health, illness and suffering

.n spite of the detailed attention, which has been paid to lay concepts of

health in recent years, !ery little attention has been paid within this literature to

the impact of spiritual beliefs on health beliefs #illiams $%&&b( has suggested


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that the moral and religious components of health beliefs are easily o!erloo"ed by

the researcher particularly as religious beliefs ha!e become more pri!ate

#illiams $%&&-( described a 'rotestant legacy' in the accountsof health

gi!en by his Scottish respondents opular moral conceptions of health reflected

rotestant theological debates +is respondents expressed !iews of health and

illness, which were close to #eber's Dtheodicy of good fortune'

The healthy owed their good fortune to a hard


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fortune' seems to becommon and may ha!e the potential to create unnecessary

guilt

Second, the growth of fundamentalist and sectarian groups, presents new

challenges for healthcare wor"ers *undamentalism is by its nature, in opposition

to secular rationalism )edicine is an area of secular rationalism most li"ely to

conflict with fundamentalist groups through its in!ol!ement in issues of life, death

and sexual morality

*undamentalist groups ha!e become increasingly in!ol!ed in debates about

contraception, abortion and genetic medicine and conflicts on these areas seem

bound to increase dditionally, some sectarian groups prohibit specific medical

practices such as the Aeho!ah's #itness ban on blood transfusions These groups

pose some serious legal, political and ethical challenges to liberal democracies

The sociological and psychological literature on sectarian groups and new

religious mo!ements is polarized between psychologists and psychiatrists who

claim that these groups exercise techni9ues of brainwashing and 'mind control'

$#est %&&( and a more liberal !iew that indi!iduals generally enter and lea!e

these groups of their own free will $/ar"er %&;&( n intermediate position is

ta"en by some authors suggesting that the social pressures of sect membership

affect the !alidity of an indi!idual's 4udgment This applies particularly to

informed consent and refusal of treatment $Moung 2 1riffith %&&( .f as 6a!ie

$%&&Bb( suggests, we may become a world of 'competing fundamentalisms',

current medical ethical guidelines based on assumptions of religious toleration

and indi!idual freedom may be put under increasing strain and may struggle to

adapt to the pressures of this changing social context

*inally, we li!e in a multicultural and multiethnic society Thus, nurses must

deal with patients from di!erse religious bac"grounds and must understand and

ma"e pro!ision for di!erse religious beliefs and practices s we noted earlier

many ethnic minority communitiesha!e remained much more steadfast in their

religious practices than the GE population generally


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RELECTION POINT

#e ha!e discussed the di!erse religious bac"grounds that people may come from

and the ways in which religion can impact on health +ow can you use this

understandingto impro!e your assessment of patients@

Relii-n? s@iri3uali31 an% nursin

.n this final section, we will briefly consider the influence of changing religious

ideas and practices on nursing Nursing has traditionally had strong associations

with religion ccording to Rafferty $%&&3( 'religious enthusiasm' was an

important moti!ation for nineteenth


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indi!idual as a 'biopsychological


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= +ow much right do you thin" that patients should ha!e to demand or refuse

treatment on religious grounds@

CHAPTER SU++ARY

This chapter has introduced you to sociological thin"ing about religion #e ha!e

used this chapter to introduce you to the three 'classical' social theorists: Earl

)arx, 8mile 6ur"heim and )ax #eber, by discussing the different ways in which

they thought about religion #e ha!e seen that Earl )arx was particularly

concerned about the ways in which ordinary wor"ing people were exploited by

industrial capitalism and saw religion as excusing that exploitation 8mile

6ur"heim was preoccupied with the ways in which religion undermined a sense

of community and the shared !alues and rituals that held society together )ax

#eber examined the different ways that we ma"e sense of suffering +e also

discussed the ways in which the industrial society had changed the way we see the

world Rationality had 'disenchanted' the world and marginalized 9uestions about

the meaning of suffering This is !ery rele!ant to healthcare ccording to Clar",

science and rationality can answer the 9uestion of how we become ill but cannot

as" the 9uestion: 'why did this happen to me@

This discussion has led us on to loo" at the 9uestion of whether religion is

actuallydeclining in modern society or 4ust changing This is something that

sociologists ha!e arguedabout for many years The debate about this 9uestion

draws on three "inds of e!idence: first, whether people belong to religious

organizations0 second, whether people belie!e in1od or the supernatural and

finally, whether religion has any influence in the world Thee!idence is !ery

mixed #hile religion is declining in some places, it is also de!eloping new forms

and new areas of influence Two important $but !ery different( new mo!ementsare

'new age' religion and religious Dfundamentalism'

Changes in the place of religion in society ha!e an important impact on the

ways in which people cope with and ma"e sense of illness, suffering and death

This can ha!e an impact on people's health Recent changes in religions, such as

the growth of fundamentalism offer new challenges to nurse when they are

helping patients to ma"e sense of the experience of illness Nurses ha!e become


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increasingly interested in spirituality but need to be careful not to detach their

understanding of spirituality from a broader understanding of religion and its

place in society

URTHER READING

6a!ie 1 %&&B Religion in /ritain since %&B=: /elie!ing without belonging

/lac"well, 5xford

a/ie pro/ides a good introduction to the sociolog* of religion.

#illiams R %&& Religion and illness .n: Radley $ed(#orlds of illness: /iographical and cultural perspecti!es on health and disease

Routledge, >ondon, p 3%ondon

/ec"ford A %&;& Religion and ad!anced industrial society Gnwin +yman, >ondo

/erger --% Reflections on the sociology of religiontoday Sociology of

Religion 7$B(:BBondon

/laxter ) %&& #hy do the !ictims blame themsel!es@ .n: Radley $ed( #orlds


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of illness: /iographical and cultural perspecti!es on health and disease

Routledge, >ondon, p %Bighting the lamp: The spiritual dimension of nursing care

Scutari, >ondon /rierley $ed( --= The GE Christian handboo": Religious

trends No =: The future of the church Christian Research, >ondon

/ruce S %&&7 Religion in the modern world: from cathedrals to Cults 5xford

Gni!ersity ress, 5xford

Casano!a A %&&B ublic religions in the modern world Chicago Gni!ersity ress,

Chicago

Clar" 6 %&; /etween pulpit and pew: *ol" religion in a North Mor"shire fishing

!illage Cambridge Gni!ersity ress, Cambridge

6a!ie 1 %&&Ba Religion in /ritain since %&B=: /elie!ing without belonging

/lac"well, 5xford

6a!ie, 1 %&&B7 Religion in postondon

6yson A, Cobb ), *orman 6 %&&3 The meaning of spirituality: literature

re!iew Aournal of d!anced Nursing 7$%(:%%; %&=3 8ssences of Christianity +arper, New Mor

1erth ++, #right )ills C %&3- $eds( )ax #eber:

8ssays in sociologyRoutledge, >ondon

+eelas %&&a The new age in cultural context: thepre


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bercrombie N, #ard $eds( Social change in contemporary society olity,

Cambridge, p %&i!ingstone, 8dinburgh

)cSherry #, 6raper %&&; The debates emergingfrom the literature surrounding

the concept ofspirituality as applied to nursing Aournal ofd!anced Nursing

3:7;


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B==

Niebuhr +R %&& The social sources ofdenominationalism +enry +olt, New

Mor" owell >, Shahabi >, Thoresen C -- Religion andspirituality: >in"ages

to physical health mericansychologist =;$%(:7ondon

Robertson R %&;& 1lobalization, politics and religion.n: /ec"ford A, >uc"mannT

$eds( The changing face of religion Sage, >ondon, p %-%&&B #hen *estinger fails: rophecy and the #atch Tower Religion B:&<

-;

Seeman T, 6ubin >, Seeman ) -- ReligiosityQ spirituality and health: critical

re!iew of the e!idence for biological pathways merican sychologist

=;$%(:=


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the assessment of cults/eha!ioural Sciences and the >aw %-:;&


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T E R , E + A H A N

BAHASA INDONESIA


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BAB &

Ber@i0ir s-si-l-is Ten3an Aa7a Dan Keseha3an

KONSEP UTA+A

Se"ularisasi

Teodise : men4elas"an penderitaan

1ere4a , se"te dan "ultus

usia '"eya"inan dan fundamentalisme

gama dan "esehatan

perawatan Spiritual

Penan3ar

gama prihatin dengan ma"na "ehidupan dan dengan pen4elasan dari rasa

sa"it, penderitaan dan "ematian 6engan demi"ian , "epentingan mere"a untu"

sosiolog "esehatan dan penya"it mung"in tampa" 4elas Namun demi"ian, agama

telah mencolo" diabai"an oleh sociolo 1.STs penya"it #illiams $ %&&b ( ,

telah menyaran"an bahwa ini telah men4adi "arena bai" obat


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sesuatu dari masa lalu Namun, seperti perawat "hususnya telah datang untu"

mendefinisi"an minat mere"a dalam pasien sebagai holisti" , telah ada minat baru

dalam agama dan spiritualitas +al ini tercermin dalam proliferasi bu"u tentang

isu


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sosial , politi" dan e"onomi gembor"an fa4ar re!olusi industri .ni ' encerahan '

cara berpi"ir se"arang sering digambar"an sebagai modernisme

engaruh rasionalisme se"uler pada teori sosiologis agama 4elas /anya"

dari mere"a melan4ut"an dari asumsi bahwa agama memerlu"an suspensi alasan ,

yang membutuh"an pen4elasan Earena itu banya" sosiolog se"uler menang"ap

bu"ti penurunan agama sebagai alasan untu" optimis .tu adalah bu"ti dari

mening"atnya mencerah"an ment dunia embacaan pesimis bu"ti untu"

se"ularisasi di sisi lain , melihatnya sebagai mewa"ili penurunan nilai


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ACCOUNT +AR( Terha%a@ Aa7a

andangan )arx tentang agama adalah "has dari abad "esembilan belas

rasionalisme se"uler dalam pemberhentian atas reli "eya"inan "eagamaan

$untu" membaca tentang ide


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A 6enderitaan agama adalah pada saat *ang sama merupakan ekspresi

penderitaan n*ata dan protes terhadap penderitaan *ang n*ata . ;gama adalah

keluhan makhluk tertindas , sentimen dari dunia berperasaan dan jiwa kondisi

berjiwa. Ini adalah candu bagi rak*at . 6enghapusan agama , sebagai

kebahagiaan ilusi dari laki:laki adalah permintaan untuk kebahagiaan sejati

mereka. 6anggilan untuk meninggalkan ilusi mereka tentang kondisi mereka

adalah panggilan untuk meninggalkan suatu kondisi *ang membutuhkan Illu :

sion A . ( Marx , dikutip dalam ottomore ! "ubel#$%& ' -# ) .

Dadi Marx memandang ke depan untuk mas*arakat men*ingkirkan penindasan di

mana keadilan akan terwujud di bumi dan agama akan menjadi tidak perlu .

RELEKSI POINT

Eita telah melihat bahwa )arx prihatin dengan cara


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8mile 6ur"heim seorang sosiolog erancis dari latar bela"ang Mahudi 6ia

di"redit"an bersama dengan +erbert Spencer dengan men4adi pendiri sosiologi

sebagai disiplin a"ademis dan dengan mengubah selamanya cara "ita a"an

berpi"ir tentang dan masyara"at studi 6ur"heim adalah sosialis dan "aryanya

membahas masalah depri!asi sosial dan "etida"harmonisan yang dii"uti setelah

re!olusi industri 6ia percaya bahwa agama telah memain"an peran penting

dalam mempromosi"an "ohesi sosial dan profesi a"an memain"an peranan

penting dalam mempromosi"an moral sipil dalam masyara"at industri

6ur"heim prihatin untu" menetap"an asal


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/agi 6ur"heim, beberapa bentu" agama itu diperlu"an untu" masyara"at 4i"a

anomie itu harus ter"andung gama adalah sarana, dimana "ole"tif masyara"at

ti!ely mengung"ap"an nilaiuc"mann $%&73( di4elas"an bentu" pribadi ini

baru agama sebagai 'agama ta" terlihat'

R8*>8ES. 5.NT

Eita telah melihat bahwa 6ur"heim percaya bahwa agama Seperti lem ta"

terlihat yang membantu untu" memegang masyara"at bersama


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berbagi dalam masyara"at "ontemporer@ /agaimana ini diung"ap"an@ Seberapa

penting adalah nilai


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ber4an4i "e "anan "esalahan dunia dan menawar"an "eselamatan "epada orang

mis"in dan menderita Contohnya termasu" Eristen )esias dan Cult of Erishna

dalam agama +indu

#eber melihat dunia modern sebagai "ara"ter terwu4ud dengan mening"at"an

rasionalisasi enyebaran rasionalitas mendorong perlunya tions 8NA8>SN

menderita dengan margin "ami sciousness con Rasionalitas telah demistifi"asi

dunia Science, bagaimanapun, dapat men4elas"an bagaimana peristiwa seperti

sa"it ter4adi, tetapi terbatas dalam pen4elasannya tentang mengapa peristiwa

tersebut ter4adi 6is"usi #eber theodicies mengingat"an "ita bahwa pertanyaan<

pertanyaan ini tetap pusat untu" bagaimana orang memahami dunia )enurut

Clar":

/agaimana dan mengapa pertanyaan "arena itu tampa"nya tetap hidup

perbedaan antara sci ence dan agama Eeti"a berhubungan dengan beberapa

"ondisi manusia "emalangan<

mengata"an penya"it


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"an selalu ada "ecenderungan counter dan bidang "ehidupan sosial yang

menola" cess pro rasionalisasi #eber memanfaat"an sep con "arisma untu"

men4elas"an munculnya gera"an


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Eita masih bisa melihat pengaruh ini teori "lasi" "eti"a "ita melihat studi

contempo agama rary Namun, dalam dua puluh satu cen tury "ita bisa

dibilang menghadapi set yang berbeda dari "ondisi sosial /agaimana berbeda

adalah masalah perdebatan witli beberapa penulis melihat ini hanya sebagai

"elan4utan dari masa lalu, "arena penulis ini "ita terus hidup di sebagian besar

indus trialized era modern di mana masyara"at a"an terus men4adi sema"in

se"uler Gntu" penulis lain Namun, "ami telah pindah "e sebuah era baru di mana

"ita se"arang "ecewa dengan ilmu pengetahuan dan rasionalitas dan "epentingan

baru dalam agama dan spiritualitas dapat ber"embang .ni "edua penulis

menggambar"an hadir sebagai pos modern atau pasca industrial era $+eelas

%&&a( Se"olah


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denominasi

B Eultus

1ere4a besar


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dibangun Nasib aga" lebih ringan dari "elompo" Eristen lainnya 4uga "adang<

"adang pergi tanpa di"etahui namun beberapa "ota


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sebagian dengan metode su"ses mere"a disiplin dan pemeliharaan batas dalam

mempertahan"an "apal anggota mere"a Namun, mera4ut "elompo" agama lain

yang lebih longgar baru 4uga di"ali"an dalam beberapa tahun tera"hir

Eultus telah dianggap sebagai bentu" utama "eempat dari agama , organisasi

$ /ruce %&&7( dan salah satu yang telah mendapat perhatian media yang negatif

yang cu"up besar $ /ar"er %&;&( Eultus "ecil longgar "elompo" mera4ut dengan

"eya"inan agama ortodo"s /ar"er telah membuat studi besar "elompo"<

"elompo" ini dan lebih su"a istilah New Reli 1era"an "eagamaan "arena lebih

a"urat dan "urang merendah"an )es"ipun gera"an "eagamaan baru ES.+

$ atau se"te ( telah menari" perhatian media yang negatif dalam beberapa tahun

tera"hir "arena "emampuan mere"a seharusnya ' mencuci ota" ' anggotanya ,

penelitian menun4u""an bahwa "eanggotaan biasanya berumur pende" dan

indi!idu tertari" pada gera"an ini dapat digambar"an sebagai ' pencari ' yang

menge4ar berbagai "eya"inan agama ortodo"s dan pra"te" sering bersamaan

$ /ar"er %&;&( Namun ada risi"o bahwa "ultus dapat menimbul"an ancaman

bagi "ese4ahteraan anggotanya "eti"a para pemimpin meng"laim otoritas ilahiatau "eti"a anggota se"te memung"in"an "eputusan penting tentang "ehidupan

mere"a yang a"an dibuat oleh orang lain $ /ar"er %&;&(

ertumbuhan "elompo"


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fundamentalisme Eristen adalah sema"in mening"at "e"uatan politi" ingly

penting di meri"a Seri"at *itur utama dari gera"an fundamentalis meliputi:

1ebuah permusuhan umum menuju pasca:6encerahan pandangan rasionalis

dunia< penekanan pada inter/ensi supranatural dalam urusan duniawi sehari:

hari, sebuah patriarki dipulihkan di bawah seorang pemimpin karismatik *ang

menarik legitimasi dari ;llah ... kerasn*a awal, *ang lahir dari harapan milenial

diikuti =(ketika millen C nium gagal terwujud) oleh beberapa bentuk akomodasi

atau tawar:menawar dengan dunia *ang lebih besar, kecenderungan untuk

=melawan ?melawan arus >aman saat apropriasi aspek:aspek buda*a sementara

con C *ang tampakn*a diperlukan atau diinginkan?. ("uthuen #$$&)

1lobalisasi "ehidupan sosial membawa "ita "e dalam pening"atan "onta" dengan

tions tradisi "eagamaan lainnya Tanggapan fundamentalis untu" membuat rasa

pandangan dunia yang sema"in terfragmentasi adalah untu" memilih salah satu

yang menca"up semua pandangan dunia dan tetap dengan itu ara fundamentalis

4uga melihat diri mere"a sebagai ber4uang "embali melawan gangguan


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menggambar"an fenomena ini sebagai , agama supermar"et ' Eeya"inan rohani

"ita tida" lagi mencermin"an rasa bera"ar ma"na hidup dan men4adi sebali"nya '

gaya hidup ' pilihan /anya" penulis telah menggambar"an munculnya 4aringan

longgar dari organisasi religius atau "uasi < religius tions , pra"te" dan produ" ,

yang +eelas $ %&&b ( telah digambar"an sebagai ' zaman baru bergera" ment '

1era"an ini mendorong "ita untu" ' melihat


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masyara"at , pengorbanan diri atau pelayanan "epada orang lain atau "e"uatan

yang lebih tinggi /ruce berpendapat bahwa itu adalah ' besar ironi ' bahwa

"elompo"

Eami telah melu"is sebuah gambar "eanggotaan menurun gere4a di .nggrisditambah dengan beberapa daerah pertumbuhan , "hususnya, gera"an

damentalist se"tarian dan menyenang"an dan ES.+ ' baru umur ' bergera"

enelitian empiris telah secara "onsisten melapor"an ting"at tinggi "eya"inan

agama mes"ipun "eanggotaan gere4a menurun +asil sur!ei ber!ariasi tergantung

pada bagaimana pertanyaan dia4u"an tetapi tampa"nya menun4u""an bahwa

mes"ipun "eya"inan telah menurun , sebagian besar pendudu" con tinue untu"

percaya pada Tuhan Sur!ei pada %&&-


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Tiga tema dapat diidentifi"asi dalam pen4elasan sosiologis ' percaya tanpa mili" '

ertama , tema 'diri agama ' diidentifi"asi dengan ideuc"mann $%&73 ( be"er4a sebagai ' ta" terlihat '

atau ' pri!a tized ' sistem agama .ni a"an men4elas"an "egigihan dan

pertumbuhan ortodo"s reli ide "eagamaan dan pengalaman supernatural The ,

zaman baru ' gera"an dapat dilihat sebagai penciptaan ling"ungan budaya untu"

sistem "eagamaan dipri!atisasi Ter"ait dengan sosiolog ini telah i68N tified

penurunan umum dalam "eanggotaan organisasi "omunal $ 4i"a digambar"an

sebagai penurunan modal sosial , lihat /ab S dan 7 ( enurunan "eanggotaan

gere4a dapat dilihat sebagai refle"si dari penurunan nilai "omunal daripada

penurunan nilai


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enurunan 8N1RG+ 1) @

Ai"a sebagian besar wilayah "ehidupan "ita di"endali"an oleh lembaga


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Titi" a"hir tentang pengaruh agama di dunia modern menyang"ut peran reli

gion global /anya" perdebatan berfo"us pada data dari .nggris dan 8ropa /arat

Namun negara


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hubungan masyara"at terhadap "elompo"


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menyata"an pandangan


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"epercayaan "esehatan , !ersi rotestan dari D teodise "eberuntungan 'tampa"nya

becommon dan mung"in memili"i potensi untu" mencipta"an rasa bersalah yang

tida" perlu

Eedua , pertumbuhan "elompo"iteratur

sosiologis dan psi"ologis pada "elompo" se"tarian dan gera"an


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"hirnya , "ita hidup dalam masyara"at etnis multi"ultural dan multi 6engan

demi"ian , perawat harus menangani pasien dari latar bela"ang agama yang

beragam dan harus memahami dan membuat "etentuan untu" "eya"inan agama

yang beragam dan pra"ti" Seperti yang "ita catat sebelumnya banya" etnis

minoritas communitiesha!e tetap 4auh lebih teguh dalam pra"ti" "eagamaan

mere"a daripada populasi .nggris pada umumnya

RELEKSI POINT

Eami telah membahas latar bela"ang agama yang beragam yang orang mung"in

berasal dan cara di mana agama bisa berdampa" pada "esehatan /agaimana nda

bisa mengguna"an ini understandingto mening"at"an penilaian nda terhadap

pasien

gama,spiritualitas dan "eperawatan ada bagian a"hir ini, "ita secara sing"at

a"an mempertimbang"an pengaruh perubahan ide


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dalam terapi "omplementer dalam "eperawatan banya" yang berasal basis

filosofis mere"a dari agama zaman baru $/ruce %&&7(

Eontemporer literatur "eperawatan pada spiri tual perawatan berisi perdebatan

tentang sifat spiritualitas Eonsensus yang muncul dalam literatur adalah bahwa

spiritualitas terpisah dari agama $6yson et al %&&3, )cSherry 2 6raper %&&;(

>iteratur menegas"an bahwa perawatan spiritual merupa"an landasan pra"ti"

"eperawatan 'holisti"' Eonsepsi tertentu holisme dinyata"an dalam literatur ini

adalah indi!idu sebagai ' ma"hlu" psi"ologis


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abad "esembilan belas andangan spiritualitas dapat men4adi salah satu yang

tida" simpati" bagi pasien yang terus mengait"an spiritual ity dengan nilai


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rasionalitas dapat men4awab pertanyaan tentang bagaimana "ita men4adi sa"it

tetapi tida" dapat menga4u"an pertanyaan: F mengapa ini ter4adi pada"u@

6is"usi ini telah membawa "ita untu" melihat pertanyaan apa"ah agama

actuallydeclining dalam masyara"at modern atau hanya berubah .ni adalah

sesuatu yang sosiolog telah arguedabout selama bertahun


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)c Sherry # --- )embuat rasa spiritualitas dalam pra"te" "eperawatan

Churchill >i!ingstone,8dinburgh

Narayanasamy --% perawatan Spiritual: Sebuah panduan pra"tis untu"

perawat dan pra"tisi Eesehatan Iuay ublishing, #iltshire

)cSherry dan Narayanasamy memper"enal"an perawatan spiritual "epada

perawat

REERENSI


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bercrombie N, A /a"er, /rett S %&3- Superstition dan agama: llah "esen4angan

.n: )artin 6, /u"it ) $eds(

Sebuah bu"u tahunan sosiologis agama SC), >ondon, p &


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Clar" 6 %&; ntara mimbar dan bang"u: agama *ol" di sebuah desa nelayan

North

Mor"shireCambridge Gni!ersity ress, Cambridge

6a!ie 1 %&&Ba gama di .nggris se4a" tahun %&B=: ercaya tanpa mili"

/lac"well,5xford

6a!ie, 1 %&&B7 gama dalam pascaondon

6ur"heim 8 P%;&3% %&3- SuicideRoudedge, >ondon 6ur"heim 8 P%&%% %&37

/entu" dasar dari "ehidupan beragama llen dan Gnwin, >ondon

6yson A, ) Cobb, *orman 6 %&&3 ma"na spiritualitas: Sebuah tin4auan literatur

Aournal of d!anced Nursing 7 $%(: %%; %&=3 8ssences Eristen +arper,

New Mor 1erth + +, #right )ills C %&3- $eds( )ax#eber:

8saidi sociologyRoutledge,>ondon

+eelas %&&a Gsia baru dalam "onte"s budaya: thepre


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erubahan sosial dalam masyara"at "ontemporer emerintahan

Cambridge, p %&ondon

>e!in A %&&B gama dan "esehatan: pa"ah ada hubungan@ .lmu Sosial dan .lmu

Eedo"teran ; $%%(: %B3=uc"mann T %&73 gama ta" terlihat )acmillan, New Mor"

)arty )8, Scott ppleby R %&& *undamentalismobser!ed Chicago Gni!ersity

ress,

Chicago

)cSherry # --- embuatan rasa spiritualitas innursing pra"te" Churchill

>i!ingstone,

8dinburgh

)cSherry #, 6raper %&&; perdebatan emergingfrom literatur seputar

ofspirituality "onsep

yang diterap"an untu" "eperawatan Aournal ofd!anced Eeperawatan

3:7;


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)iller #, Thoresen C -- Spiritualitas, agama dan "esehatan: Sebuah penelitian

lapangan

)uncul, merican sychologist =; $%(: B , >

Shahabi , Thoresen C -- andspirituality gama : Eaitan dengan

"esehatan fisi" merican sychologist =; $%(:7ondon,p%-


63/63

Loas 6 , Croc"ett --= gama di .nggris : Neitherbelie!ing atau mili"

Sosiologi & $ % ( :%% < ; #alter T %&& Eematian di era baru Religion

: %3 ? %B=

#eber ) %&3B 8ti"a rotestan dan semangat capitalismGnwin,>ondon

#illiams 1 %&&a enya"it "ronis dan menge4ar "eba4i"an dalam "ehidupan

sehariondon,p&

Tugas b.inggris 2 ( Nurliansi & Winda ) Reg.xiv_a

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