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Religious Speciation pp 169–194Cite as

Learning and Communication – How Religions Reproduce

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Part of the book series: New Approaches to the Scientific Study of Religion ((NASR,volume 6))

Abstract

The flow of information by means of communication is not subject to any physiological regulations, as new combination of the information material adhering to mathematically verifiable regularities does not take place! The beliefs, religious rules, and behaviours can be taken on in their entirety from the religious attachment figure or an authority. In the course of communication they can be transformed several times and adapt to the respective, contemporaneous conditions. This is what makes cultural evolution and also the evolution of religions, given a change in the environment, faster than the biological evolution which is firmly inscribed on the genes.

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Notes

  1. 1.

    Thus for example Richerson and Boyd (2005) speak of variation, selection, adaptation, and enviornment in the context of cultural evolution. However, they are referring not to the evolution of culture and cultures themselves, but to culture as a human feature which can adopt different appearances amongst different human groups or communities, dependent on the respective environment. It could thus be both adaptive or maladaptive.

  2. 2.

    Dawkin’s meme model is one such model that would postulate non-material replicators . (Kundt 2015, p.96; see as well our discussion in Chap. 3).

  3. 3.

    “Uniformitarianism”: Simpson 1963, pp.24–48; Strahler 1987, pp.92, 194.

  4. 4.

    For now, we exclude epigenetic processes.

  5. 5.

    See here Tattersall 1995, pp. 202, 204, 230; idem 1998, pp. 119–126; idem 2012, pp.69–79.

  6. 6.

    Some examples: verbal symbols are holy traditions, sermons , prayers, magical words or syllables. Figurative symbols are idols, images of deities, spiritual beings, saints; signalling symbols which stand in for a religion such as the cross, the Star of David, the half-moon, or the wheel. Gestures are also evident within a ritual, as part of the cult (e.g. beating of the cross, prayer positions) or as part of the adherents’ interaction (e.g. kiss of peace).

  7. 7.

    For a comprehensive explanation, see van Gennep 1909/1960.

  8. 8.

    “In der Reformation spielte der Buchdruck eine bedeutende Rolle, weil ohne ihn eine so schnelle und weite Verbreitung reformatorischer Ideen nicht möglich gewesen wäre.” See also Rubin 2014.

  9. 9.

    This is reported by Phillip Melanchthon , a friend and follower of Luther. We know for sure, however, that Luther added his 95 Theses to a letter addressed to his friend, the Archbishop Albrecht of Mainz and Magdeburg , in an attempt to convince him to refrain from the indulgences (Schwarz 1998, p.560).

  10. 10.

    Within the group, its structure ultimately decides the manner of communication. Hierarchical structures mean that not all notions, opinions, and views are equally communicated and adopted. This changed during the time of Luther with the invention of the letterpress. Hierarchical communication lost in importance and instead, a more equalised communication arose in which suddenly all individual sets of beliefs, rules, and behaviours could claim equality.

  11. 11.

    See also more comprehensively, Edwards 1994.

  12. 12.

    Carey‘s (1992, p.70) characterisation of the mass media’s impact applies here, which “produced a new series of social interactions, a new conceptual system, new forms of language, and a new structure of social relations.” We can easily add: and new forms of religious communities.

  13. 13.

    In 1665, the kabbalist Nathan of Gaza thought he recognised the Messiah in the young scholar Sabbatai Zevi and thus released a mass movement amongst the Jews, the so-called Sabbateanism. Scholem 1973.

  14. 14.

    Amongst other things, he claimed that when in a state of mystical immersion, he had access to the Messiah and was able to protect his followers from the pest and persecution. Sharot 2011, p.59.

  15. 15.

    Compare Cavalli-Sforza’s reference to the importance of the transmitter’s person and personality (2001, pp.173–205).

  16. 16.

    “eine rücksichtslose wirtschaftliche, politische, soziale und kulturelle Umgestaltung zu bewerkstelligen”. Ceylan 2017, p.17.

  17. 17.

    In 1928, Hasan al Banna (1906–1949) founded the Muslim Brotherhood in Egypt, a social and religious countermovement to British colonialism. Amongst other issues, he preached the return to a pure Islam and a spiritual jihad against the British mandate. Sayyid Qutb (1906–1966) joined the movement in 1951 and compared the situation of Islam in twentieth century Egypt with the time of ignorance that reigned prior to the prophet’s appearance – the time of Jahiliyya. The prophet had to fight against this ignorance, in order to disseminate the Quran’s teachings violently if necessary. As Islam’s teachings were not adhered to even in Islamic countries, especially so in Egypt, the countries had reverted back to a status of Jahiliyya – thus, the application of violence had been as justified as it had been under Mohammad when following the declared goals of enforcing the true Islam. With these notions, Sayyid Qutb, one of Islam’s most important ideologists, built the foundations for the armed battle of Muslims against so-called Unbelievers, specifically the colonial powers, but also against those Muslims who did not share his understanding of an ideal Islamist state and the path to achieving it.

  18. 18.

    For example, baqiyya.wordpress.com openly supported the so-called Islamic State and did not shy away from publishing graphic pictures depicting executions.

  19. 19.

    See more extensively: Abu Hanieh and Abu Rumman 2016; Kumar 2014; Schneider 2015, pp. 99–233; Zavadski 2014; EU Commissioner Warns Daesh Terror Funding May Be Transferred to Europe. https://sputniknews.com/europe/201709071057189248-eu-daesh-terrorism-funding/, retrieved on 28.9.2017.

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Authors and Affiliations

  1. Faculty of Philosophy, Leibniz University of Hanover, Hanover, Germany

    Ina Wunn

  2. Formerly King’s College, London, UK

    Davina Grojnowski

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Wunn, I., Grojnowski, D. (2018). Learning and Communication – How Religions Reproduce. In: Religious Speciation. New Approaches to the Scientific Study of Religion , vol 6. Springer, Cham. https://doi.org/10.1007/978-3-030-04435-0_10

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