The Globalization

of Religion

Learning Outcomes
During the students’ learning engangement, they will be able to:

 explain how globalization affects religious practices and belief s;

 identify the various religious response to globalization;
 analyze the relationship between religion and global conflict and
conversely global peace.
 discuss the future of religion in a global world.

1. Why is secularization theory outdated?

2. How do you describe the reactions of some religious movements to globalization? How do others
facilitate globalization?

3. What are the conflicting ideas between religious thought and the ideology of globalism discussed in
Lesson 1?

INTRODUCTION

Globalization refers to the historical process by which all the worlds people increasingly by
which all the world’s people increasingly come to live in a single social unit. It implicates religion and
religion and religion in several ways. From religious or theoretical perspective, globalization calls forth
religious response and interpretation. Yet religion and religions have also played important roles bringing
about and characterizing globalization. Among the consequences of this implication for religion have
been that globalization encourages religious pluralism. Religions identify themselves in relation to one
another, and they become less rooted in particular places because of diasporas and transnational ties.
Globalization Further provides fertile ground for a variety of noninstitutionalized religious manifestations
and for the development of as a political and cultural resource.

 What is Globalization?

The term globalization is of quite recent provenance.

This simulation will focus on the globalization of religion. Religions have crossed many
boundaries, having been spread by immigrants, refugees, aggressors, or by the founders of this country.
Ultimately, cultural differences have changed religious beliefs and traditions within religious practices.
Our group simulation will attempt to examine the globalization of religion by considering whether and
how it might be possible to improve the understanding and acceptance of diverse religious beliefs and
cultural differences. We will attempt to leverage such opportunities by engaging the advancement of
technology, communications, organizational strategies, economics, and sustainability in an
interdisciplinary approach. Four world religions have been selected for this simulation, and although
names have been changed, the religious profiles are from real world religions. The issues intend to
explore through this simulation are the cultural, political, economic, and technological influences on the
globalization of religion.

Religion, much more than culture, has the most difficult relationship with globalism (remember
the distinction between “globalization” and “globalism” in Lesson 1). First, the two are entirely
contrasting belief systems. Religion is concerned with scared, while globalism places value on material
wealth. Religion assumes that there is “the possibility of communication between humans and the
transcendent.” This link between the human and the divine confers some social power on the latter.
Furthermore, “God”, “Allah,” or “Yahweh” defines and judges human action in moral terms (good vs.
bad). Globalism’s yardstick, however, is how much of human action can lead to the highest material
satisfaction and subsequent wisdom that this new status produces.

Religious people are less concerned with wealth and all that comes along with it (higher social
status, a standard of living similar with that of the rest of the community, exposure to “culture,” top-of-
the-line education for the children). They are ascetics precisely because they shun anything material for
complete simplicity――from their domain to the clothes they wear, to the food they eat, and even to the
manner in which they talk (lots of parables and allegories that are supposedly the language of the divine).
A religious person’s main duty is to live virtuous, sin-less life such that when he/she is assured of a place
in the other world (i.e., heaven).

On the other hand, globalists are less worried about whether they will end up in heaven or hell.
Their skills are more pedestrian as they aim to seal trade deals, raise the profits of private enterprises,
improve government revenue collections, protect the elites from being excessively taxed by the state, and,
naturally, enrich themselves. If he/she has a strong social conscience, the globalist sees his/her work as
contributing to the general progress of the community, the nation, and the global economic system. Put
another way, the religious aspires to become a saint; the globalist trains to be a shrewd business person.
The religious detest politics and the quest for power for they are evidence of humanity’s weakness; the
globalist values them as both means and ends to open up further the economics of the world.

Finally, religion and globalization clash over the fact that religious evangelization is in itself a
form of globalization. The globalist ideal, on the other hand, is largely focused on the realm of markets.
The religious is concerned with spreading holy ideas globally, while the globalist wishes to spread goods
and services.

The “mission” being sent by American Born-Again Christian churches, Sufi and Shiite Muslim
orders, as well as institutions like Buddhist monasteries and Catholic, Protestant, and Mormon churches
are efforts at “spreading the word of God” and gaining adherents abroad. Religions regard identities
associated with globalism (citizenship, language, and race) as inferior and narrow because they are
earthly categories. In contrast, membership to a religious group, organization, or cult represents a superior
affiliation that connects humans directly to the divine and the supernatural. Being a Christian, a Muslim,
or a Buddhist places one in a higher plane than just being a Filipino, a Spanish speaker, or an Anglo-
Saxon.
 A Mormon missionary

These philosophical differences explain why certain groups “flee” their communities and create
impenetrable sanctuaries where they can practice their religions without the meddling and control of state
authorities. The followers of the Dalai Lama established Tibet for this purpose, and certain Buddhist
monasteries are located away from civilization so that hermits can devote themselves to prayer and
contemplation. These isolationist justifications are also used by the Rizalistas of Mount Banahaw, the
Essenes during Roman-controlled Judea (now Israel), and for a certain period, the Mormons of Utah.
These groups believe that living among “non-believers” will distract them from their mission or tempt
them to abandon their faith and become sinners everyone else.

Communities justify their opposition to government authority on religious grounds. Priestesses

and monks led the first revolts against colonialism in Asia and Africa, warning that these outsiders were
out to destroy their people’s Gods and ways of life. Similar arguments are being invoked by
contemporary versions of these millenarian movements that wish to break away from the hold of the state
or vow to overthrow the latter in the name of God. To their “prophets,” the state seeks to either destroy
their people’s sacred beliefs or distort religion to serve non-religious goals.

Culture

Culture and religion are inextricably interwoven. Indeed, on the surface, one could argue that they
are the same. What is the difference between culture and religion? In the purest sense of definitions,
religion is a subset of culture. Culture, itself embodies the language, traditions, kinship systems, shared
values, and beliefs that define a society.

Pretend you can now zoom up to 50,000 feet above the earth’s surface, so we can have a broader
view of the cultural and religious landscape. Now, from our vantage point, we might see “American
culture” and “American religions” as a subset below us. What is American culture? How is it different
from Canadian and Mexican culture? Go back to the basic definition: language, traditions, shared values,
kinship systems, and beliefs.
 Gain some more altitude for an even broader view: At 100,000 feet, we begin to see
interconnections spanning the planet: Roman Catholicism is not just “American.” It is also Cuban, Italian,
Canadian, and everything else. But, there are different shades of Roman Catholicism, and one begins to
see that the various stories about faith and values are told through cultural paradigms: In Mexico, Our
Lady of Guadalupe helps provide cultural context to divine miracles, while in Eastern Europe,
Medjugorje provides equally valuable context. Similarly, in Islam, Buddhism and in Native religious
traditions, common religious themes get retold within a cultural context in order to deepen understanding
and meaning.

The interdisciplinary aspect of globalization and religion can be seen in the increasing use of
communications technologies to bring religious values either into harmony or direct clashes. CNN
recently broadcast a story of an American Jew who “prayed” at the Wailing Wall through a cell phone
held up to the wall. Television also is bridging and connecting the world and religion. We see that in the
form of globally broadcast religious events, such as Billy Graham revivals.

From our vantage point at 100,000 feet, we find an intersection between science and religion:
When science discovers a new way to save lives using the tissue of aborted fetuses, for example, then we
enter an interdisciplinary realm of biomedical ethics. This is a world where philosophers, physicians,
rabbis and priests work closely to sort out complicated questions, such as “When does life begin? When
does it end?” “How did we get here?” “Who has the right to create life or end life?”

Politics and religion also create another fascinating interdisciplinary arena. In the United

States, the concept of “separation of church and state” comes into direct conflict with conservative
politicians who like to declare that America is a “great Christian nation.”

So, what happens when two believers of the same faith, from different cultures come together to
discuss whether human cloning is ethical? How does culture play a part in the ultimate position that the
world’s Muslims will take on the cloning debate? We can see that a global cohesiveness defines merely
by religious boundaries is not practical or possible. Rather, the rapid diffusion and sharing of knowledge
between cultures that is occurring because of globalization will likely result in more mutations of religion,
which will add more variables to the question of what the final impact of globalization will be on
societies on Earth.

Realities

In actually, the relationship between religion and globalism is much more complicated. Peter
Berger argues that far from being secularized, the “contemporary world is…furiously religious. In most
of the world, there are veritable explosions of religious fervor, occurring in one form of another in all the
major religious traditions―Christianity, Judaism, Islam, Hinduism, Buddhism, and even Confucianism (if
one wants to call it a religion)--and in many places in imaginative syntheses of one or more world
religions with indigenous faiths.”

Religions are the foundation of modern republics. The Malaysian government places religion at
the center of the political system. Its constitution explicitly states that “Islam is the religion of the
Federation,” and the rulers of each state was also the “Head of the religion of Islam.” The late Iranian
religious leader, Ayatollah Ruholla Khomeini, bragged about the superiority of Islamic rule over its
secular counterparts and pointed out the “there is no fundamental distinction among constitutional,
despotic, dictatorial, democratic, and communistic regimes.” To Khomeini, all secular ideologies were the
same--they were flawed--and Islamic rule was the superior form of government because it was spiritual.
Yet, Iran calls itself a republic, a term that is associated with the secular.

Ayatollah Ruholla Khomeini led the

Iranian revolution

that turned the country into a theocracy

Moreover, religious movements do not hesitate to appropriate secular themes and practices. The
moderate Muslim association Nahdlatul Ulama in Indonesia has Islamic schools (pesantren) where
students are taught not only about Islam but also about modern science, the social science, modern
banking, civic education, rights of women, pluralism, and democracy. In other cases, religion was the
result of a shift in state policy. The Church of England, for example, was “shaped by the rationality of
modern democratic (and bureaucratic) culture.” King Henry VIII broke away from Roman Catholicism
and established his own Church to bolster his own power. In the United States, religion and law were
fused together to help build this “modern secular society.” It was observed in the early 1800s by French
historian and diplomat Alexis de Tocqueville who wrote, “not only do the Americans practice their out of
self-interest but they often even place in this world the interest which they have in practicing it.” Jose
Casanova confirms this statement by noting that “historically, religion has always been at the very center
of all great political conflicts and movements of social reform. From prohibition to the civil rights
movement, religion had always been at the center of these conflicts, but also on both sides of the political
barricades. In remains the case until today with the power the Christian Right has on the Republican
Party.”

Politics

From an interdisciplinary point of view the link between politics and religion raises many issues.
Politicians are mostly concerned with the issues that they or their constituents want to promote. In some
cases these issues may not provide a benefit for the majority of the public. Globalization has the same
effect. Globalization may benefit some but not others.

Religious globalization may not benefit most and could harm some of those touched by it. Some
of the potential problems with religious globalization are related to virtues, values and ethics. To a large
extent major world religions have already seen globalization. Some form of most religious factions and
denominations exist throughout America and the rest of the world. Exceptions to religious globalization
are Cuba and others whose virtues, values, and ethics are controlled by the politics of those countries.
 Since the development of America, politics and religion have been very closely related. The
United States was founded on the principal of religious freedom. In our country we have the right to
practice any form of religion or not practice any religion at all. The first Amendment to our constitution
ensures this freedom, but it also provides for the separation of church and state. This demarcation relates
to our government not establishing or supporting any one particular religion. However, in reality,
religions and politics have helped shape our country’s culture, laws, and economic development.

In some countries, religions and governments are close to one in the same. One can argue that
politics and religions remain integrated even as religions globalize and spread to other countries. Most of
America’s religions were introduce by the people that immigrated into our country. The basic religious
beliefs remained intact, however, cultures and religious practices were adapted to our democratic form of
government. As religions globalize, religion continues to be used to promote political issues and
politicians use religion as a political tool.

Economic

There is little doubt that the economy drives the marketplaces of individual countries and, more
importantly, the global market today. In the last 30 years or so, the world economy has expanded globally
like no other time in history. It is generally believed that this economic growth can be traced almost
identically to the tremendous growth in the use of the internet. That development, along with the strategic
placement of satellites throughout the universe, has allowed money to change hands in vast sums as
quickly as one can generate an electronic command at the keyboard in front of the operator.

It would not be correct, however, to think for a moment that this tremendous growth in the
world’s economy has happened in a vacuum. There have been many other influencing factors, which have
worked together in an interdisciplinary fashion to forge this growth. Issues such as politics, technology,
and culture, have worked together to generate this incredible expansion.

This economic growth has for the most part helped the countries where it has taken place. Many
theorists believe that this economic expansion globally has been fueled mainly by the United States, and,
to a lesser extent, by the Eastern European bloc. The radically held belief is that most of the rewards of
economic globalization have been realized because of what is commonly known as “Westernization” or
“Americanization.” The expansion of the large American consumer brands to a position of global
dominance lends credence to this way of thinking.

Religion and the economy are more closely tied than one would expect. As the economy has
grown in the major countries of the world, the main religions of each of those countries have grown
financially because its members have accumulated more wealth and are able to contribute more dollars to
finance the basic financial needs of the religion as well as its growth and development. A look at the
investment in buildings and architecture by the major religions of the world speaks volume about the
financial strength of major religions such as Christianity, Protestantism, Judaism, Islam, Buddhism,
Hinduism, Mormonism, Pentecostal, etc.

The economic growth of religions has also been driven by technology since mass media can be
used to spread the word and provide many of the benefits of church membership in the confines of one’s
own home. Missionary work is generally thought to be a traditional method of evangelizing people that
existed in generations gone by. However, missionary work is alive and well in many third world countries
where large religions send their young people to convert the native people and expand the foundation of
their religion.

Today, most religions are not relegated to the few countries where their roots began. Many
religions are worldwide in one way or another. Religions have been able to globalize because of their
economic strength and willingness to expand beyond their natural geographic borders to the global
marketplace, in a way that is very similar to what has taken place with economic growth.

Technology
 Technology, within the scope of religious globalization, plays a major role in how and to whom
the religion and its doctrine extends. Human civilization has never been without technology, and has
relied upon the potential of technological advances in order to advance its own social branches. It, can be
stated that human civilization at some point in history was without religion and had no purpose to create
one. Up until the age of global dominance by the human race, it was necessary to establish a universal
form of living and thinking due to the ever growing need to control and manipulate the minds and hearts
of people all over.

In today’s world, where information and its instant quality are readily available to even the most
remote of sectors in the world, religion, if it is to survive, has adapted and utilized technology and its
light-speed ability to maintain a grip on its members. Religion and its ceremonies are still practiced within
a temple or church, yet we see the influence of technology upon religion as we now have a DVD version
of the bible for all Christian followers to appreciate, not only in the digital versatile disc version, but there
are possibly half a dozen channels on basic or digital cable dedicated to religious practice and teachings.
Religions have also made the leap onto the information superhighway, which brings religious teachings
into every home and monitor in a global setting.

If by word of mouth alone, we have seen religion spread globally over thousands of years, today
with the inception of instant technological gratification, we can assume that religion will continue to
strive and flourish. Technology is a major player in the world and allows for a greater rate of
transformation or resistance to spiritual definition.

Religion for and against Globalization

There is hardly a religious movement today that does not use religion to oppose “profane”
globalization. Yet, two of the so-called “old world religious” ──Christianity and Islam──see
globalization less as an obstacle and more as an opportunity to expand their reach all over the world.
Globalization has “freed” communities from the “constraints of the nation-state,” but in the process, also
threatened to destroy the cultural system that bind them together. Religion seeks to take the place of these
broken “traditional ties” to either help communities cope with their new situation or organize them to
oppose this major transformation of their lives. It can provide the groups “moral codes” that answer
problem ranging from people’s health to social conflict to even “personal happiness.” Religion is thus not
the “regressive force” that stops or shows down globalization; it is a “pro-active force” that gives
communities a new and powerful basis of identity. It is an instrument with which religious people can put
their mark in the reshaping of this globalizing world, although in its own terms.

Religious fundamentalism may dislike globalization’s materialism, but it continues to use “the
full range of modern means of communication and organization” that is associated with this economic
transformation. It has tapped “fast long-distance transport and communications, the availability of English
as a global vernacular of unparalleled power, the know-how of modern management and marketing”
which enabled the spread of “almost promiscuous propagation of religious forms across the globe in all
sorts of directions.” It is, therefore, not entirely correct to assume that the proliferation of “Born-Again”
groups, or in the case if Islam, the rise of movements like Daesh (more popularly known as ISIS, or
Islamic State in Iraq and Syria) signals religion’s defense against the materialism of globalization. It is, in
fact, the opposite. These fundamentalist organizations are the result of the spread of globalization and
both find ways to benefit or take advantage of each other.

While religious may benefit from the process of globalization, this does not mean that its tensions
with globalist ideology will subside. Some Muslims view “globalization” as a Trojan horse hiding
supporters of Western values like secularism, liberalism, or even communism ready to spread these ideas
in their areas to eventually displace Islam. The World Council of Churches—an association of different
Protestant congregations—has criticized economic globalization’s negative effects. It vowed that “we as
churches make ourselves accountable to the victims of the project of economic globalization,” by
becoming the latter’s advocates inside and outside “the centers of power.” The Catholic Church and its
dynamic leader, Pope Francis, likewise condemned globalization’s “throw-away culture” that is “fatally
destined to suffocate hope and increase risks and threats.” The Lutheran World Federation 10 th
Assembly’s declaration message included economic and feminist critiques of globalization, sharing the
voices of members of the Church who were affected by globalization, and contemplations on the different
“pastoral and ethical reflections” that members could use to guide their opposition. It warns that as a
result of globalization: “Our world is split asunder by forces we often do not understand, but that result in
stark contrasts between those who benefit and those who are harmed, especially under forces of
globalization. Today, there is also a desperate need for healing from ‘terrorism,’ its causes, and fearful
reactions to it. Relationships in this world continue to be ruptured due to greed, injustices, and various
forms of violence.”

These advocacies to reverse or mitigate economic globalization eventually gained the attention of
globalist institutions. In 1998, the World Bank brought in religious leaders in its discussions about global
poverty, leading eventually to a “cautions, muted and qualified” collaboration in 2000. Although it only
yielded insignificant results (the World Bank agreed to support some faith-based anti-poverty projects in
Kenya and Ethiopia), it was evident enough that institutional advocates of globalization could be
responsible to the “liberationist, moral critiques of economic globalization” (including many writings on
“social justice”) coming from the religious.

With the exception of militant Islam, religious forces are well aware that they are in no position
to fight for a comprehensive alternative to the globalization status quo. What Catholics call “the
preferential option for the poor” is a powerful message of mobilization but lacks substance when it comes
to working out a replacement system that can change the poor’s condition in concrete ways. And, of
course, the traditionalism of fundamentalist political Islam is no alternative either. The terrorism of ISIS
is unlikely to create a “Caliphate” governed by justice and stability. In Iran, the unchallenged superiority
of a religious autocracy has stifled all freedom of expression, distorted democratic rituals like elections,
and tainted the opposition.

Conclusion

For a phenomenon that “is about everything,” it is odd that globalization is seen to have very little
to do with religion. As Peter Bayer and Lori Beaman observed, “Religion, it seems, is somehow ‘outside’
looking at globalization as problem or potential.” One reason for this perspective is the association of that
is based on science, technology, reason, and the law. With reason, one will have “to look elsewhere than
to moral discourse for fruitful thinking about economic globalization and religion.” Religion, being a
belief system that cannot be empirically proven is, therefore, anathema to modernization. The thesis that
modernization will erode religious practice is often called secularization theory.

Historians, political scientists, and philosophers have now debunked much of secularization
theory. Samuel Huntington, one of the strongest defenders of globalization, admits in his book, The Clash
of Civilization, that civilization can be held together by religious worldviews. This belief is hardly new.
As far back as the 15th century, Jesuits and Dominicans used religious as an “ideological armature” to
legitimize the Spanish empire. Finally one of the greatest sociologists of all time, Max Weber, also
observed the correlation between religion and capitalism as an economic system. Calvinism, a branch of
Protestantism, believed that God hae already decided who would and would not be saved. Calvinist,
therefore, made it their mission to search for clues as to their fate, and in their pursuit, they redefined the
meaning of profit and its acquisition. This “inner-worldly asceticism”—as Weber referred to this
Protestant ethic—contributed to the rise of modern capitalism.
 It was because of “moral” arguments that religious people were able to justify their political
involvement. When the Spaniards occupied lands in the Americas and the Philippines, it was done in the
name of the Spanish King and of God, “for empire comes from God alone.” Then over 300 years later,
American President William McKinley claimed “that after a night of prayer and soul-searching, he had
concluded that it was the duty of the United State ‘to educate the Filipinos, and uplift and civilize and
civilize them, and by God’s grace do the very best we could by them.” Finally, as explained earlier,
religious leaders have used religion to wield influence in the political arena, either as outsiders criticizing
the pitfalls of pro-globalization regimes, or as integral members of coalitions who play key roles in policy
decision-makings and the implementation of government projects.

In short, despite their inflexible features—the warnings of perdition (“Hell is real place prepared
by Allah for those who do not believe in Him, rebel against His laws, and reject His messengers”), the
promises of salvation (“But our citizenship is in Heaven”), and their obligatory pilgrimages (the visits to
Bethlehem or Mecca)—religions are actually quite malleable. Their resilience has been extraordinary that
they have outlasted secular ideologies (e.g., communism). Globalists, therefore, have no choice but to
accept this reality that religion is here to stay.

Exercises

Direction: Write TRUE if the statement is correct but if it’s false, Change the underlined word or group
of words to make the whole statement true.

1. ______Religions are the foundation of modern republics.

2. ______Technology, within the scope of religious globalization, plays a major role in how and to
whom the religion and its doctrine extends.
3. ______The late Iranian religious leader, King Henry VIII, bragged about the superiority of
Islamic rule over its secular counterparts and pointed out the “there is no fundamental distinction
among constitutional, despotic, dictatorial, democratic, and communistic regimes.”
4. ______Christianity and Islam are so-called “new world religious.”
5. ______States, the concept of “separation of church and state” comes into direct conflict with
conservative politicians who like to declare that America is a “great Christian nation.”
6. ______Religions and technology have helped shape our country’s culture, laws, and economic
development.
7. ______In the United States, religion and law were fused together to help build this “ modern
secular society.”
 8. ______Culture is a major player in the world and allows for a greater rate of transformation or
resistance to spiritual definition.
9. ______The “mission” being sent by American Born-Again Christian churches, Sufi and Shiite
Muslim orders, as well as institutions like Buddhist monasteries and Catholic, Protestant, and
Mormon churches are efforts at “spreading the word of God” and gaining adherents abroad.
10. ______Samuel Huntington, one of the strongest defenders of economy, admits in his book, The
Clash of Civilization, that civilization can be held together by religious worldviews.

Answers Key

1. True
2. True
3. False (Ayatollah Ruholla Khomeini)
4. False (“new world religious”)
5. True
6. False (politics)
7. True
8. False (Technology)
9. True
10. False ( globalization)

Learning Activity:

What Religion are You in?

The first exercise in our simulation is dividing you into groups. Each group must be assigned one
religion (Buddhism, Christianity-Catholicism, Christianity-Protestantism, Hinduism, Judaism, Islam,
etc.). Surf the web and research the history of the assigned religion. Then describe the following:

a. the religion’s concept of good

b. the religion’s concept of evil
c. the steps needed by a person to become good and prevent himself/herself from becoming evil.

Afterwards, conduct a research on your assigned religion’s relationship with politics, if any. In what
ways is it engaged in politics? Why did its leaders decide to be involved in politics?

Discuss the result of your research with other group to determine the similarities and differences
between these religions. Finally, compare the religion’s relationship with politics.

The second exercise in our simulation will include a brief indoctrination of group members in order to
reinforce both religious and cultural beliefs. For the purpose of this simulation, virtues, values, and ethics
will be folded into religious beliefs. The events that we will simulate take place in the near future in
multiple places within our existing world. Participants will also get an introduction to their roles and tasks
for the simulation. As our group members learn about religion and culture, news breaks out about first of
a series of events that will shape the dynamics of this simulation.

The third exercise in our simulation will involve group members acting within their assigned roles to
respond to the event. Each will attempt to work with other religious group in an effort to build alliances,
gain resources and survive the simulation. As this is happening, the second world event will strike.
 The fourth and final phase of our simulation will be a final world event that the groups will also have
to contend with, while also dealing with the first two world events.

Summary

Religion is an abiding force crossing through culture, politics, economy and technology. Ways we see
religion’s influence:

 Debate about whether humans have the right to create artificial life forms or to end life,
 Nation states that integrate religious values into their governments and politics. In the extreme,
we see Islamic theocratic governments in such places as Iran. In democracies, we see Christian
values playing a key role in foreign affairs,
 Technology is bringing different religious values together, via television, radio, cell phone and
the Internet (recall the Jewish guy praying at the Wailing Wall via cell phone, and that an
international television broadcast, CNN, made it known to the world?).Economic changes on a
global level also are influencing the spread of religious values, enabling prosperous nations to
influence less prosperous nations.

 Economic changes on a global level also are influencing the spread of religious values, enabling
prosperous nations to influence less prosperous nations.

RESOURCES

https://www.e-ir.info/2014/07/16/religion-and-globalization-new-possibilities-furthering-challenges/

https://sites.psu.edu/pasha/2016/10/14/economics-of-globalization/

https://oakland.edu/Assets/upload/docs/AIS/Syllabi/McCormack_Sample-Simulation-1.pdf

Aldama, P. (2018). The Contemporary World. Rex Book Store. 856 Nicanor Reyes, Sr. Street Recto
Avenue Manila Philippines.

Claudio, L. & Abinales P. (2018). The Contemporary World. C&E Publishing, Inc: 839 EDSA, South
Triangle, Quezon City.

San Juan, D. (2018). Journeys Through our Contemporary World. Vibal Group Inc.: 1253 G. Araneta
Avenue cor. Ma. Clara Street, Talayan, Quezon City