Module Four: Ideas of Globalization

MODULE FOUR: IDEAS OF GLOBALIZATION
INTRODUCTION
In module 3 we learned the concept of “global south” and regionalism. We were able
to go over the mechanisms that divide the countries into regions and the forms of these
divisions and locate their place in the global south. We realized and appreciated how they
are able to participate in ASEAN regionalization. We also learned about the context to the
economic inequality in Mindanao as a result of the protracted armed conflict in the region.
The causes and costs of the war in Mindanao was also discussed using the “traps”
described by Collier in his work “the bottom billion”.
In this fourth module of the Contemporary World, your knowledge on globalization will
be enhanced. This module will guide you in understanding the three (3) topics namely:
Global Media Cultures, Globalization of Religion and Researching Globalization. According
to Laundry (2010), on his article Globalization of Ideas like goods and services, ideas also
flow across borders all over the world and their globalization is in progress. From the
different corners of the world, people are trading ideas and everybody is benefiting from it.
Today, the global flow of ideas is prevalent in smart phones, computers, mp3 players,
e-readers and other technologies that we use in our everyday lives. Measuring the
production and the flow of ideas is difficult; however, by using patent filings, the production
of ideas and circulation can be validated. Moreover, cross-border patenting – the patenting
of one idea in different countries – can be helpful on tracing the flow of ideas. This is
confirmed by the data of BRIC (Brazil, Russia, India and China) that the idea production has
taken off and that the imports and exports of ideas have grown significantly. The flow of
religion is also the flow of ideas which affect the people’s way of life. Religion and
globalization are two equal shapers of social realities. Yet, religion has existed far longer
than what we know today as globalization. Religion has become an apparatus to spread
globalization crossing boundaries spreading through religious crusades; cultural diffusions;
and expanded through social-ties.
2 | MODULE 4: Ideas for Globalization

LEARNING OUTCOMES
At the end of this module, you will be able to:
1) Analyze how various media drive various forms of global integration;

2) Explain the dynamic between local and global cultural production.
3) Explain how globalization affects religious practices and beliefs;
4) Analyze the relationship between religion and global conflict and peace.
5) Identify the current and pressing research issues of globalization in Mindanao.
6) Write a research paper proposal with proper citation, and
7) Critique research proposals of classmates.
KEY CONCEPTS
The discussion on the Ideas for Globalization covers the following topics:
Topic 1: Global Media Cultures

Topic 2: Globalization of Religion
Topic 3: Researching Globalization
LEARNING TASKS
TOPIC 1: Global Media Cultures
This topic deals with one of the essential institutions that paved the way for the
realization of globalization – the global media system. As a medium to distribute ideas,
information, values and beliefs, global media prevalently facilitates the distribution of cultural
symbols that shape human relationships in the globalized world. Its role is to enculturate as
well as to serve as a bridge all over the world.
Tylor (1871) defined culture as “that complex whole which includes knowledge,
beliefs, arts, morals, law, customs, and any other capabilities and habits acquired by [a
human] as a member of society.” Its development is shaped by social forces, including
media. Generally, media are communication vehicle or means of information delivery
system to express, cultivate, or convey message to a target audience. Since, people are
social animals, we communicate with one another. However, contemporary society became
too sophisticated which eventually needed to adapt to communicate with a wider and reach
large audience.
Mass media as the name suggests is, a form of media which reach broader sphere
simultaneously. The idea of mass media was typically confined to print media until the World
War II, when radio and television were introduced. Today, any media that proliferate
messages and reach wider audience simultaneously is called ‘Mass Media’ (McFadden,
2016).

Forms of Media Fernandez Rodriguez (2013) indicated that

printing and publishing began in the Philippines
with the arrival of the Spanish in 1565.
1. Print Media. The oldest media are those printed in
word or picture, which convey information through the
sense of sight. Example: books, newspapers, pamphlets
and direct mail pieces and magazines.
2. Broadcast Media. Broadcast media is the most convenient

and practical means to spread information to reach the
broader audience immediately. The traditional forms of
broadcast media include radio, television and films.
However, the Internet is presently posing a challenge to the
television industry as the dominant source of both
recreational content and news.
3. New Age Media. With the dawn of computer technology

and internet, human society is benefiting the high
technology media. New age media refers to various forms
of electronic communication that is made feasible through
the use of computer technology. Basically, the term new
media represents content available on-demand through
online media or the Internet. Example: mobile phones, Front page of the irst printed book in the
Philippines: Doctrina Christiana (1593)
computers, Internet, digital media and social media. (source: Project Gutenberg)
Top 15 most favorite local and foreign shows of the 4,395 respondents (Grade 3 – Grade 10 all
over the 17 Philippine Regions)

f

Source: National Council for Children’s Television, 2015
Since the beginning of human history, new communication technologies have had a
remarkable impact on culture. Though, in the early phase of the communication
technology’s introduction, the impact and effect of such technological innovations were
inadequately recognized (Furedi, 2015). Today, however, technology has greatly affected
people’s lives as it has the power to influence our minds and thoughts.
Culture can be both shaped positively or negatively; hence, new media can impact
societal norms, beliefs and values, technology, and the culture in general. With the constant
advancement of media today, the future of our culture is ambivalent because different
generations are exposed to different ideas and information that could greatly affect the way
of life. Media is a very powerful tool which can shape and influence human behavior.
Source: leveragenewagemedia.com, 2017

Infographic Social Media Leverage New Age Media
Source: https://store.kaleza.ph/item/11723/

Local and Global Cultural Production
Firat (2017) investigated globalization’s contemporary widespread presence emphasizing

the conflicts between the global and the local. This emphasis has blurred our capacity to be
perceptive on recognizing the interdependence of global and local, and cannot exist without
the other. Considerably, globalization is associated with negative, imperialistic force,
eradicating local identities, compelling the uniformity of experience and culture, and
eliminating independent determination (Danaher and Burbach, 2000). Kraidy (2002) even
argued that the role of mass media in the globalization of culture is greatly affected by media
messages stemming from the Western countries. However, globalization is also seen as a
positive force, facilitating economic growth in poverty-stricken areas of the globe, making
people closer and united together, and multiplying and understanding of each other among
countries (Fukuyama, 1993; Huntington, 1997).
Whether globalization is negative or positive, however, the local and the global have
almost always been depicted as opposing and in conflict with each other. In fact, the local
and the global are interdependent and cannot exist without each other. The local is
necessarily always in relation to (an)other. Without the presence of the other, there can be
no cognition of the local – all would be one and the same. Without the other, there is no
possibility of a (re)cognition of the global, because it is a multiplicity of the local(s) that
enables the presence of the global. Thus, the local and the global require each other (Firat,
2017)
With so much flow of ideas and information across the globe, culture tends to interact
and merge. Pieterse (2009) offers an insightful and lucid examination of the cultural
implication of globalization. He strongly asserted that there are only three perspectives on
cultural difference: cultural differentialism, cultural convergence, and cultural hybridity.
1. Cultural Differentialism
The idea of cultural differentialism emphasizes lasting difference between and among
cultures predominantly uninfluenced by globalization or any countries, and trans-cultural
flows and processes. It is rooted in the idea of unwavering differences between and among
cultures. But not literally saying that culture is not affected by any of these flows and
processes, mainly globalization. While the heart of this culture is not greatly affected by any
of these forces, still they continue to persist as they always have been.
2. Cultural Convergence
Cultural convergence refers to the notion of increasing homogenization or sameness

all over the world. The cultures of the world are becoming growingly similar, or at least to
some extent and ways. It is also characterized as a form of universalism because it
assimilates the dominant culture as the center of importance: Americanization,
Westernization, and others. However, though global assimilation is geared towards
dominant groups in the world, local cultures are not totally disappearing, or totally altered
fundamentally. Even globalization is a massive inexorable force; local realities may change
dramatically, but it continues to thrive in some other form.
3. Cultural Hybridization
Cultural hybridization refers to the mixing of cultures as a result of globalization due

to interaction of global and local, a unique and new hybrid cultures that is completely
different from global or local culture. From this view, the focus is on the global processes
integration with diverse local realities creating distinctive and new hybrid forms that promote
the continuity of global heterogenization rather than homogenization. Ritzer (2015) asserted
that hybridization is a very positive, even romantic, notion of globalization as a creative
process that materialize new cultural realities, and will continue to persist, if not multiply,
heterogeneity, in various parts of the world.
With the interaction and dynamics of global and local cultural production,
glocalization emerged. Glocalization is a combination of the words “globalization” and
localization, which refers to the simultaneous emergence of both universalizing and
particularizing trend in political, social, and economic systems. With the dynamics of global
and the local engendering peculiar results in different places.
Youth, cooperatives seen key to bringing technology into agriculture

Maya M. Padillo, Correspondent
Business World
August 27, 2018
In Aug. 25, 2018, Unionbank’s Ramon J. Duarte and Traxion’s Ann G. Cuisa talk about bringing technology
into the agriculture sector during a press conference for TechUp Agri held at the Azuela Cove in Davao City.
With the aim of empowering the youth, especially farmers’ children, to use digital technology into
Mindanao’s agriculture sector to improve productivity and ield to market operations. With the private
sector and government partnership, various initiatives along these programs will be realized. TechUp
Pilipinas, a group of technology irms and other organizations aiming to deliver digital solutions for
inclusive development, has started engaging Mindanao youth to convince them that farming could be a
worthwhile enterprise given the right tools. The TechUp Pilipinas Agri Summit and Unionbank of the
Philippines, Inc.’s (UnionBank) ‘’ Hackathon, held in Davao City on Aug. 25, were the irst of planned
activities for attracting young people back to the farms by allowing them to come up with technological
interventions that will make the agriculture sector more organized and ef icient.
Read more at https://www.bworldonline.com/youth-cooperatives-seen-key-to-bringing-technology-into-

agriculture/
Learning ACTIVITY 1
Read 1: Clash of Civilizations by Samuel Huntington (1993)

You can access it here: https://www.beyondintractability.org/bksum/huntington-clash.
The article presents the Clash of Civilizations and the Remaking of World
Order. It is an expansion of the 1993 Foreign Affairs article written by
Samuel Huntington that hypothesized a new post-Cold War world order.
Prior to the end of the Cold War, societies were divided by ideological
differences, such as the struggle between democracy and communism.
Huntington's main thesis argues, "The most important distinctions among

peoples are [no longer] ideological, political, or economic. They are cultural"
New patterns of conflict will occur along the boundaries of different cultures
and patterns of cohesion will be found within the cultural boundaries.
Watch 1: What is the Internet? produced by Code.org. (a 3-minute watch).

You can access it here: https://www.youtube.com/watch?v=Dxcc6ycZ73M.
This video answers the question: What is the internet? This is the introduction video to
the series, "How the Internet Works". Vint Cerf, one of the "fathers of the internet"
explains the history of how the net and how no one person or organization is really in
charge of it.
Watch 2: History of the Internet by Melih Bilgil (2009), (an 8-minute watch)
You can access it here: https://www.youtube.com/watch?v=9hIQjrMHTv4.
This video answers the question: What is the History of the internet? This is
an animated documentary explaining the inventions from time-sharing to
file sharing, from Arpanet to Internet.
Watch 3: How social media makes us unsocial by Allison Graham | TEDxSMU, (a 12-
minute watch). You can access it here:
https://www.youtube.com/watch?v=d5GecYjy9-Q.
Social Media historian Allison Graham offers a witty and ironic view of a society that
feels alone together despite the hundreds of virtual connections we have online. With a
global population growing up via Facebook and Twitter and a perceptible shift in
human
interpersonal connections, the constant need for social self-validation permeates our
daily existence. This talk shares the funny and revealing insights of a life lived online
and how social media is used to connect and disconnect us.

Watch 4: New Thai Commercial Boss Da Market by Bank Shooter TH (2017) (a 5-

minute watch). You can access it here: https://www.youtube.com/watch?
v=MxxKUikZ7YY
The Thai ad features a badass, rough and tough market boss. This ad will serve as a
reminder for us to always be critical, to look at the other side of the story, and to
pause
before we leave that harsh comment. Doing so can make a big difference and create
a
more peaceful online community.
Watch 5: How false news can spread by Noah Tavlin (2015) (a 13-minute video clip)
You can access it here: https://www.youtube.com/watch?v=cSKGa_7XJkg.
This video is about the phenomenon known as circular reporting and how it
contributes to the spread of false news and misinformation. The author sheds light
on this phenomenon.
Watch 6: Fake news and the future of journalism by Robert Hernandez (TEDxKC)
(a 13-minute watch). You can access it here:
https://www.youtube.com/watch?v=4XGTTKJJsEw.
This video answers the question: What is real? What is fake? Certainly, where you
stand colors your answer. But what if you could be fooled, tricked by a special
interest or simply trolled?
Watch 7: How Social Networks Have Changed The World! by Alex Moore (2013) (an
11-
minute watch).
You can access it here: https://www.youtube.com/watch?v=trH4iuebjjI.
This video is an 11-minute documentary looking at the way social networking has
changed the world and developed social communication. The documentary takes a
look at several aspects of social networking including the way it has changed
celebrating birthdays. It will also be looking into how social networks have altered the
way children spend their days compared to how they would have done before
Facebook was around.
TOPIC 2: Globalization of Religion

Religion has been a vehicle and an instrument in the process of globalization. In fact,
argues Reza Aslan (2009), “no single force can be said to have had a greater impact on
propelling globalization forward than religion, which has always sought to spread its
message” beyond the ethnic and territorial frontiers of its origin. Religions have crossed
many boundaries, having been spread by religious crusades, immigrants, refugees, or by
the social ties. Fundamentally, different cultures have changed religious beliefs and
traditions overtime within religious practices.
Religion and globalization are shapers of social realities. Yet, religion has existed far
longer than globalization. Unlike “religion”, there is a lot of confusion and dilemmas about
the definition of globalization. But like religion, globalization is a challenging concept to
define since most discussions suggest that globalization is dominantly economic and
political processes. But McCorquodale and Fairbrother (1999) also describe globalization as
a driving force where “political, economic, social, and cultural relationships are not restricted
to territorial boundaries or to state actors.” Definitely, globalization has had a huge impact on
cultures. As goods and finance have been sweeping across the globe, globalization has also
changed the cultural spaces of the globe and generated a homogenized global culture. The
process of globalization has truly made the world a smaller village affecting individuals and
societies anywhere. Religion, as a social institution, has been greatly affected by this force
too.
In globalization of economics and politics, Giddens (1991) argued that individuals feel
insecure because the way they live their lives is being questioned and changed at the same
time. Hence, in order for a person to avoid existential anxiety and to maintain a sense of
psychological well-being, individuals turn to teachings and scripture stories that provide a
perspective on how they can attain the “meaningful world,” a world that is rapidly changing
every day. But Durkheim (1965, orig. 1915) emphasized that society has a life and power of
its own beyond the life of any individual. In other words, society itself is godlike, shaping the
lives of its members and living on beyond them. By practicing their religion, people are able
to celebrate the awesome power of their society.
Defining Religion
Sociologists, anthropologists, and scholars of religious studies throughout much of

the 20th century argued over the definition of religion. Defining religion is a useful
epistemological exercise and would help us in clarifying ambiguous concepts. This chapter
begins by explaining what religion is from a sociological point of view since we will be
examining people’s social relationships. We then explore the relationship of religion with
globalization and how globalization changes religion.
Generally, religion is a system of beliefs and practices. More specifically, the word
comes from the Latin “religare” which means to bind together again that which was once
bound but has since been torn apart or broken (Perry, 1998). The French sociologist Emile
Durkheim stated that religion involves “things that surpass the limits of our knowledge”
(1965:62, orig. 1915). We define most objects, events, or experiences as profane (from
Latin, meaning “outside the temple”), included as an ordinary element of everyday life. But
we also consider some things sacred, set apart as extraordinary, inspiring awe and
reverence. Setting the sacred apart from the profane is the essence of all religious belief.
Religion, then, is a social institution involving beliefs and practices based on recognizing
the sacred.
Functions of Religion
Durkheim identified three major functions of religion that contribute to the operation of
society:
1. Establishing social cohesion. Religion unites people through shared symbolism, values,
and norms. Religious thought and ritual establish rules of fair play, organizing our social life.
2. Promoting social control. Every society uses religious ideas to promote conformity. By
defining God as a “judge,” many religions encourage people to obey cultural norms. Religion
can also be used to back up the power of political systems. In medieval Europe, for
example, monarchs claimed to rule by “divine right,” so that obedience was seen as doing
God’s will. Even today, our leaders ask for God’s blessing, implying that their efforts are right
and just.
2. Providing meaning and purpose. Religious belief offers the comforting sense that our brief
lives serve some greater purpose. Strengthened by such beliefs, people are less likely to
despair in the face of change or even tragedy. For this reason, we mark major life course
transitions—including birth, marriage, and death—with religious observances.
In Durkheim’s structural-functional analysis, religion represents the collective life of
society. As globalization shapes and reshapes the society, it would also reshape the religion
as a collective life of society. Nonetheless, the relationship between globalization and
religion is a dynamic process which is subjected to different challenges.
Globalization Affects Religious Practices and Beliefs
Azzouzi (2013) argued that while religion takes advantage of communication and
transportation technology, it is at the same time the source of globalization’s greatest
resistance by acting as a haven for those standing in opposition to its power. On the other
hand, because globalization allows for daily contact, religion enters a circle of conflict in
which religions become “more self-conscious” of themselves as being world religions.
In this topic, as Golebiewski (2014) acknowledges the relationship of religion and
globalization as a complex process, we focus on its advantages and disadvantages.
1. Globalization greatly promotes religious tolerance in the areas of economics, politics and
society.
2. Globalization disrupts traditional communities, promote economic marginalization, and

cause mental stress to individuals, all of which engender a backlash of religious
parochialism.
3. Though globalization serves as an instrument in bringing identities, cultures, and religions

interacting together, globalization also serves as an arena of greater religious conflict that
reinforces particular identities.

1. Globalization Promotes Greater Religious Tolerance
Globalization promotes a pluralistic culture, meaning religions with overlapping but have
discrete interest and ethics interact with each other. Significantly, the dominant religions in
the world – Hinduism, Judaism, Buddhism, Christianity, Islam – educate and teach values
like equality, human dignity, peace, solidarity, and freedom. Particularly, religions carry on
the Golden Rule: “Do not do unto others what you don’t want others do unto you.” Hence,
with these religious values, globalization promotes greater religious tolerance especially in
the areas of economics, politics, and society.
a. In the area of economics, when there is economic prosperity in a country, the main religions
of that country also grow financially. Hence, there are more financial resources for religions
to spread their beliefs (e.g. Missionary work, media coverage, social media evangelization).
b. In political areas, globalization encourages global political forums which integrate ethnic,
cultural, and religious diversities – ideas and beliefs that are perceived to divide the world –
through international organizations such as United Nations (UN), World Health Organization
(WHO), European Union (EU), and Association of South East Asian Nations (ASEAN). In
discussing issues such as international security and peace, poverty, environment, and
health issues, these organizations generally share the same dedication as religious
traditions – primarily human dignity, human equality, peace and conflict resolution in which
they actively participate in diplomacy, mediation and negotiation. Moreover, the Roman
Catholic Church including several religions – Hindu, Buddhism, Judaism, Christianity and
others - are active in peace building. In February 3, 2019, Pope Francis arrived in the United
Arab Emirates - his first ever visit to the Arabian Peninsula and was welcomed by Crown
Prince Sheikh Mohammed bin Zayed al-Nahyan – for an interfaith conference.
c. Lastly, religion benefited a lot from technological developments. For instance, the internet
and mass media have provided an exchange of information on different religions to any
parts in the world. It also serves as an opportunity to communicate with others which allow
religious doctrines and ideas to spread around the globe.
2. Globalization Creating Backlash of Religious Parochialism
Globalization process promotes greater religious tolerance, but it also creates a backlash
of religious parochialism. Considerably, globalization is a world revolution, though all
revolutions interfere with peoples’ customs and traditions – that is, “people’s very security,
safety, and identity” (Kurth, 1999).
Since globalization disrupts communities, it consequently results in economic insecurities

and marginalization, and brings mental stress. Individuals can feel the undesirable aspect of

globalization. Though, as Hans Kung stated, religion has the power to “convey a picture of
stability, security and simple answers” through beliefs and stories – apart from political-
economic plans, programs or legal regulations. Hence, individuals refer to religion.
a. Globalization disrupts traditional communities and introduces a much more impersonal,

larger organization. As globalization constantly shapes and reshapes our identities, through
the creation of “global village,” it also drastically alters individual’s conventional
understanding of his “nationality,” “citizenship”, and “immigration.” For example, instead of
calling the French, German, Spanish or by country of origin, they are rather addressing as
European citizens – causing individuals to feel that they are not notably represented.
Because of this, many individuals find comfort in religion as it gives them a sense of
belonging; religious groups also facilitate the “finding of self” in these modern times. This
reinforces a feeling of security by being part of a group which represents collective interests
allowing them to redeem their traditional sense of identity.
b. Globalization promotes economic marginalization. As multinational corporations assume

control over the state’s regulation in the economic sector, the state loses its function as a
social welfare provider. Generally, it increases the gaps between those who benefit from the
global market (generally the West) and those who are in the peripheries (Global South).
Globalization is seen as “Americanization” and “Western imperialism” by promoting these
cultures and undermining local cultures. For example, individuals are encouraged to buy
Nike rather than Marikina shoes, and drink Starbucks coffee rather than Monk’s blend coffee
(produced by the Monastery of Transfiguration Monks in Malaybalay City, Bukidnon). With
the response to individual’s desire for welfare, religion acts as a cultural and social
protection against globalization as it plays a social role and greater recognition in the
marginalized countries, specifically the Global South.
c. Globalization causes mental stress. Although it allows people to move from one country to
another, it makes individuals worry about their status, privileges and work. Furthermore,
since globalization promotes material abundance rather than life over inner peace,
individuals concentrate on obtaining material possession such as car, house, gadgets, or
any object. But later they realize that inner peace cannot be attained through material
possessions. Then religion gives them the sense of personal fulfilment and way to inner
peace. For instance, in a globalized world, a person who feels insecure, in personal life,
studies or work, will seek spiritual support and will pray to God. Others engage in religious
communities and social movements for a good cause that brings greater satisfaction to them
compared to material possessions. In a nutshell, in the presence of a fast phase globalized
world, individuals are looking for a sense of certainty that’s why they turn to religion to find
an explanation of what is happening in the world. Religion becomes a “home” in times of
insecurity and crisis.
3. Religious Identity and Globalization: Furthering Challenges
Religion provides answers to questions regarding self-identity, although, in search for

answers, religion constituted a notion of “truth” of which the God has set rules and has
made them formidable to challenge. A person who does not adhere to such “truth” – labelled
as an “abject” –is automatically excluded from the religious community.

In the age of globalization where there is uncertainty, collective identity is restricted to

several cultural and religious characteristics – as an in-group and out-group – “them” and
“us” and “theirs” and “ours.” That is to say, the abject turns into a recognized threat (Kinvall,
2004).
Generally speaking, as globalization paved the way for religions to interact with
another, it generates an arena of conflicts and competition. If religions view themselves as
“world religions” and reinforce their distinct identities, there would always be tensions.
Religion, Conflict and Peace
Religion is an abstract concept manifested through the various ways different social
groups and cultures express their belief systems. Evidently, religion has continued to shape
every aspect of human society. Though religion has been associated with violent activities,
there are many dimensions and contributions of religion that have been ignored or even
neglected completely. Discussions on the relationship between conflict and religion is
important in understanding its complexity to achieve conflict resolution and peace in
general. In this section, I discussed several terrorism cases of different religious background
all over the world.
Islam Extremist Ideology
For decades, the world has seen several attacks perpetrated by Muslim extremists. If
we recall the horror of September 11 (or the 9/11) attacks coordinated by the Islamic terrorist
group al-Qaeda where religious conviction was certainly one of the motivating factors. There
were 2,977 people killed in this deadliest terror attack in the history of United States (Boot,
2019). This was just a preliminary of the terrors that have come. In recent decades - a lot of
horrifying acts of terrorism have been perpetrated in the name of Islam in different parts of
the world.
Amparo (2013) described the Philippines as “haven for terrorists.” Moreover, in the
recent decades, the Philippines was identified as one of the countries with the greatest
numbers of terrorist groups. The Philippines was ranked top 10 among countries affected by
terrorism in 2018 in the Global Terrorism Index published in Institute of Economics and
Peace and ranked first in the Asia-Pacific region terrorism index. In 2017, there were 326
fatalities, recorded as the highest number of deaths from terrorism – the highest since 2002
according to the report. The New People’s Army – Communist Party of the Philippines
(CPP-NPA) was responsible for 35-percent of these deaths, followed by Abu Sayyaf
responsible for 18-percent of the deaths and the Maute group, responsible for 26
(Macasero, 2018; CNN Report, 2018).
On May 23, 2017, the war in the Islamic City of Marawi in Mindanao brought horror
across the globe. The Maute Brothers had reportedly pledged allegiance to the Islamic State
of Iraq and Syria (ISIS) (Wadiasari, 2018). According to Professor Greg Fealy, an expert of
contemporary politics and terrorism, the battle for Marawi is the most significant terrorist
event in Southeast Asia since the 2002 Bali bombings, Al-Qaeda-link extremist network
Jemaah Islamiah (JI) attacks. The Global Extremism Monitor (2017) reported that the violent
movements by Muslim extremists in different parts of the world will continue to spread

unless decision makers completely engage in the warfare of ideas and deal with extremists’
ideologies, recognizing that these radical thoughts are bounded by multinational religious-
political ideology.
Buddhist Chauvinism
Like Islam, Buddhism has seen many disturbing and violent episodes, despite the
notion of being a peaceful religion. Over the past years in different parts of Asia, there were
friction between Buddhism and Islam that has killed hundreds, mostly Muslims. The violence
was perpetrated by extremist Buddhist monks, who preach and propagate a dangerous form
of religious chauvinism to the followers (Beech, 2013). There are Buddhist monks in Sri
Lanka who assert for an exclusivity of Buddhist identity which incite violent conflict in the
country. In early 2018, there were clashes between Muslims and Buddhist extremists in Sri
Lanka. The riots have resulted death of a Muslim and the destruction of several buildings.
The same with any other religious adherents, Buddhist and their holy men are also
subjected to politics. For instance, the Bocu Bala Sena (Buddhist power force, or BBS), Sri
Lanka’s most active Buddhist extremist group, has entered politics in 2012 advancing its
Buddhist-nationalist agenda and ideology. The BBS leaders protested that Sri Lankans had
become immoral and deviated from Buddhism, blaming the Sri Lankan Muslims (Johansson,
2018).
The situation in Myanmar – a majority Buddhist country – troubled not just the
Buddhist communities, but also the world for its massive human rights violations
systematically being committed against the Muslim Rohingya minority. In 2017, Al Jazeera
and The New York Times articles exposed mass graves of Rohingya, the victims of whom
were massacred by Burmese troops in the same year. It was estimated that over 10,000
Rohingya had been killed due to violent upsurge, and more or less 700,000 have fled and
exiled in neighboring India and Bangladesh. The United Nation Human Rights chief declared
the situation as a classic example of ethnic cleansing (Rosenthal, 2018).
Penny Green, Director of the International State Crime Initiative (ISCI) at London’s
Queen Mary University released a report in 2018 asserting that the government of Myanmar
is “guilty of genocidal intent toward the Rohingya.” Over the century, the Burmese people
have a strong notion that they need to protect Buddhism from enemy foreign invaders. Not
only were there anti-Muslim movements before, but in the 1930s and 1940s, there was a
rise in anti-Hindu and anti-Christian sentiments. All of these occurrences were fueled by
anti-colonial movements and solidified by the idea of to be truly Burmese one must be a
Buddhist.
A Call for a Hindu Nation
Marshall (2004) asserted that the world’s attention has properly been focused on
Islamic extremism violence since 2001, but there are also major violent trends emerging in
Hindu extremism though usually ignored in the United States and in India (Lowry, 2019:
United States Commission on International Religious Freedom, 2018 as cited by Shah,
2018). For the past decades in India, as Bauman (2013) argued, the Hindu-Muslim violence
has greatly received scholarly attention, but the conflict of Hindu-Christian has not. Decades
ago, there have been increased attacks on Christians by extremists Hindu. There are

already several hundred violent attacks per year. This Hindu extremist’s violence against
religious and ethnic minorities is supported by the pro-Hindu Bharatiya Janata Party (BJP)
who came to power since 2014 in the Indian government (Lal & Clark, 2019; Lowry, 2019;
UCAnews.com, 2019; Shah, 2018).
In India, there has been a spate of horrific attacks to the Christian communities. Since
May 2014, when the BJP political party rose into power and their candidate became India’s
prime minister – the number of violent attacks against Christians has gone up dramatically.
In 2018, the Research for Open Doors’ World Watch List reported that there are more than
12,000 Christians attacked, but this is just the tip of the iceberg. There are increasing
numbers of persecution towards Christians which go unreported. Moreover, as the Hindu
Munnani, one of the South’s most active Hindu extremist group claim it “India belongs to
only Hindus, not to any other!”- in front of Almighty God Church, Kodumudi, Erode District,
Tamil Nadu, India, on a Sunday Christian prayer service. This has become a common
narrative by Hindu Nationalist groups. The growing number of Christians in the Tribal
regions of India is seen as a threat by Hindus (Lowry, 2019). This widespread discrimination
in India can also be attributed to its age-old caste system. This caste system greatly inflicts
Christians generally because most converts to Christians come from the Dalits (the
“untouchable” caste) who belong to the lower castes.
Christians are not the only victims of Hindu extremists’ violence. Members of these
Hindu extremist groups also incite and perpetrate violence against Muslim minorities
(Komireddi, 2011). UCAnews.com reported that between May 2015 and December 2018, 44
people – 36 of whom were Muslims – were killed all over Indian states. Also, there were 254
recorded cases of crimes attacking religious minorities between the period of January 2009
and October 2018, 579 people were injured and at least 91 were killed. After the BJP
political party rose into power in May 2014 there were about 90 percent of these reported
attacks, and 66 percent happened in BJP-run states. Sixty-six percent of these cases were
attacks against Muslims, and 14 percent against Christians. These cases include attacks on
interfaith couples, communal clashes, and violence related to religious conversions and
protecting cows. Similar to the Buddhist nationalist sentiments, these incidents were fueled
by anti-colonial movements and strengthened by the idea of to be truly Indian one must be a
Hindu.
Contemporary Christian Crusaders
There is a rise of a new right-wing extremism in contemporary North America and

Europe. Koch (2017) further described that those who embrace this ideology expressed
radical hatred towards the left, which was accounted as “disloyal” and “treacherous”, and
towards immigrants and Muslims, and ultimately displayed violence against them. Among
this right-wing extremism, the use of crusaders (and mainly the Knights Templar) narrative
is not new. For instance, the Ku Klux Klan (KKK), the American white supremacist group
produced a newspaper called Crusader. In 2016, three Kansas men calling themselves
‘Crusaders’ were charged in a terror plot (Berman, Larimer, & Wootson, 2016) and later
convicted in a terror plot to bomb mosque and apartment complex housing of Muslim
Somali refugees in Kansas, USA (Sterling, 2019; Hegemen, 2018). These white
supremacists are just one of the many extreme rights who use Christian motifs and make
use of the crusader symbols inspired from Christian knights. These motifs have been used
as a narrative to justify their struggle against Muslims. There has been a new movement in

Europe known as Counter Jihad Movement (CJM) which broadly shares a great deal with
right wing extremism and fascism (Koch, 2017; Lee, 2016). They also make use of crusader
symbols.
In July 22, 2011, a man named Anders Behring Breivik murdered 77 people by
planting a bomb in Oslo which killed eight people. Two hours later after the bomb explosion,
he then proceeded to the small island of Utoya, where left-wing Workers Youth League was
having its yearly summer youth camp – 69 were killed due to mass shooting incident. He
claimed he did all of this in the name of the Knights Templar, an ancient Christian military
order established in the early 12th century in Jerusalem for the protection of the Holy
Sepulchre and the pilgrims. The Templars were especially active throughout the Crusades
and were notable and known as monks-warriors, who were significant in the encounter
against the Muslims (Anderson & Hull, 2017). According to American and Norwegian
officials who conducted the investigation, Breivik’s 1500-page manifesto detailed his
preparations and calling for a Christian war to defend Europe against Muslim domination.
The turning point because he created such an act may have come to him at his late 20’s as
his paranoia grew about the Islamization of Western Europe (Lee, 2016; BBC, 2012).
A similar case that happened in March 2019 were the shootings by the Australian
Brenton Tarrant in New Zealand’s Christchurch Mosque resulting in the deaths of at least 50
Muslims. This is also connected with the Knights Templar narrative. Tarrant even pointed out
his relationship with the Knights Templars, a group of Anders Breivik, who perpetrated the
bombings and mass shootings that killed 77 people in Norway in July 2011. Tarrant’s 74-
page manifesto has escalated the idea on white supremacist groups worldwide that has
been ideologically connected to each other. His allusions included U.S. President Donald
Trump as “a symbol of renewed white identity and common purpose” with the determination
to effect politics, and his beliefs. Despite his detailed manifesto with clear religious and racial
reference, he has not been referred to as a “Christian terrorist” or a “white terrorist”. But
when a Muslim commits such act, his origin, race, and religion are easily noticed (Hassan,
2019). As Ibrahim & Karcic (2019) pointed out, the idea of an ongoing war between Islam
and Christendom that has existed long time ago may still continue in the future. It is just a
matter of time with the resurgence of this European fascism writ at large.
Is Religion a source of Conflict or a Path to Peace?
Though there are violent episodes associated with religious extremists’ organizations
all over the world, religion has also been instrumental to peace building. In 2008, Smock
reported and published “Religion in World Affairs: Its Role in Conflict and Peace” in the
United States Institute of Peace Report. His report showed and demonstrated the nature of
the religious dimension of an international conflict, which is often overlooked, sometimes
misunderstood, and mostly exaggerated. There are also efforts of several religious leaders
to address injustices and conflict confronting their communities. Furthermore, religious
leaders utilized various peacemaking approach, extending from mediation and facilitation to
interfaith dialogue, to resolve conflict all over the world and make it a better world to live in.
This is the summary of his report:

• No religion is exempted from complicity and making violent conflict. People should be
aware of the universalizing tendency to oversimplify the role it plays in international affairs.
Religion is not just the prevailing, sole or the principal cause of conflict.
• Religion has been often highlighted as the source of conflict; its role as a social force in
peace-making is prevalently ignored.
• Religious conviction and affiliation usually encourage the religious communities to support
and advocate peace-related policies of the government. Religious communities also
primarily oppose repression and promote reconciliation and peace.
• The religious leaders and institutions serve an important role in mediating conflict situations
as a bridge of the opposing parties, and provide training in peace-making programs. Though
this kind of religious peace-making gets a little public attention, it does serve as an important
strategy.
• Another form of religious peace-making is interfaith dialogue. Instead of seeking to resolve
specific conflicts, this approach aims to mitigate interfaith tensions that may prompt further
conflict or derive from preceding conflict. Interfaith dialogue is a very useful method
especially in areas where there are highest interreligious tensions. The most disputed
interfaith relationships make us understand the context for more productive and significant
exchanges.
Furthermore, the research findings of the Institute for Economics and Peace (IEP)
2014 study in collaboration with the Religious Freedom & Business Foundation reported that
religious freedom is linked to peace. Moreover, the findings of the study revealed no general
causal relationship between conflict and religion pertaining to the world’s entire current
conflicts. Countries with greater religious freedom are commonly more peaceful while
countries with less religious freedom are usually less peaceful.
Stoking a Religious War in Mindanao

From a Distance
Learning ACTIVITY 2 Carmen N. Pedrosa
The Philippine Star
February 3, 2019
Watch 1: The Big Story: Origins of Religion produced by Yathish Dhavala (a 4-minute
watch). You can access it here: https://www.youtube.com/watch?v=V9mFNgu6Cww.
The latest report from the military pointed to an Indonesian couple suicide bombers behind the bombing of the cathedral in Jolo. It
was followed by the bombing of a mosque in Zamboanga. The culprits may be found but there is a bigger picture to the incidents
This video answers the question: What are the origins of religion? It begins by
coming as it did after the successful plebiscite on the Bangsamoro Organic Law a few days ago.
Defining that a religion is an integral part of our culture now. But where did it come
from, and what is its nature? History, anthropology, archaeology and a fewlict. To them the bigger
The twin bombings show partisans more interested in continuing the war by stoking a religious con other
interesting branches of science have gathered enough evidence to help us gain an
picture is to keep the war going using religious differences between Christianity and Islam. The plebiscite showed the willingness of
the majority understanding
to make peace as the
intowill
the of evolution
the communities,
of this whether Christian or Muslim. Both have lived together through many
"phenomenon."
years so it is a limsy excuse from warmongers to continue the war. The Philippine Center for Islam and Democracy added their voice
to the quest for peace. “We stand in solidarity with our Christian brothers and sisters in Jolo in the wake of the bombings that took
Watch 2: The five major world religions by John Bellaimey (2013), (an 11-minute watch).
the lives of 20 people and wounded countless others during mass at the Cathedral of Our Lady of Mount Carmel,” it said in a press
You can access it here: https://www.youtube.com/watch?v=m6dCxo7t_aE.
release yesterday.
This video answers the question: Where do we come from? How do I live a life
of meaning? These existential questions are central to the five major world
“We pray for the full recovery of those injured and vehemently condemn this deliberate act of terrorism that may dilute the
gains of peace achieved by the Bangsamoro People after the rati ication of the Bangsamoro Organic Law or BOL. “As such, we urge
religions and that's not all that connects these faiths. John Bellaimey explains
the Filipino people, especially those in Mindanao to exercise caution and vigilance. This is the time for us to stand against these
theseek
terrorists who intertwined
to divide the histories
Bangsamoro and cultures
people of Hinduism,
and cast fear. Judaism,
We must recommit Buddhism,
to protecting one another from threats of
violence by reporting to the authorities’ suspicious movements of individuals or groups that threaten the peace and order situation
Christianity and Islam.
in our communities.
Watch 3: Animated map shows how religion spread around the world by Business
“This incident is also a bleak reminder to all sectors of the urgency to address the issue of violent extremism in con lict-
Insider (2015), (a 2-minute watch).
affected communities of the Bangsamoro Autonomous Region in Muslim Mindanao. “Thus, we call on government and stakeholders
to act now You can access
and establish it here:
a national action https://www.youtube.com/watch?v=AvFl6UBZLv4.
plan that will develop systemic preventive steps to address the conditions that drive
The video shows the animated map of how religion spread around the world.
individuals to radicalize and join violent extremist groups and put in place security-based counter-terrorism measures.
Hinduism, Buddhism, Christianity, Judaism, and Islam are five of the biggest religions
“We also appeal to our leaders to take a rational and pragmatic approach to this crisis to prevent violence from further
in the world. Over the last few thousand years, these religious groups have shaped
escalating in the region.” - Amina Rasul, a known moderate is head of the group. In my opinion, part of the pragmatism is to accept
thewill
that a solution course of history
not come quickly. and
It will had a profound
evolve influence
and will take many long on theto trajectory
years achieve the of the human
sharing of political power and
economic bene race. Through countless conflicts, conquests, missions abroad, and simple word of
its between the Muslim and Christian parts of the Philippines.
mouth, these religions spread around the globe and forever molded the huge
The plebiscite was a irst step in a long process.
geographic regions in their paths.
I think it may be more acceptable if we were to separate the federalist principle of freedom than the dif iculties on how to
Read 1: Myanmar Rohingya: What you need to know about the crisis by BBC News
create a fully functioning federal state. The federalist principle is freedom for communities to manage their economy as well as their
(2017)
political and justice systems. The Bangsamoro organic law is designed to make that freedom possible without secession. The
You can access it here: https://www.bbc.com/news/world-asia-41566561.
plebiscite was won for that purpose. The Christian-Moro con lict if I may refer to that as such has a long history. And as my friend Dr.
Michael Mastura said over and over again when
The author shared about the deadly crackdown he was still active with by
the MILF: the US army
Myanmar's has an on
obligation
Rohingya to resolve the Moro
question because it was responsible for creating the mess in the irst place. He blames it for incorporating Moroland, an independent
Muslims sent hundreds
entity as part of the Philippines. This of of thousands fleeing across the border into Bangladesh last
icial line is carried by the MILF. It is one view and by no means the only one. It has an ignoble
August 2017. They risked everything to escape by sea or on foot a military offensive
streak. To others it seeks to justify foreign intervention with what should be an internal issue. It is a one-sided view of history.
which the United Nations later described as a "textbook example of ethnic cleansing".
Read more at https://www.philstar.com/opinion/2019/02/03/1890342/stoking-religious-war-mindanao#PuodG6uXrYIhc3b8.99
They risked everything to escape by sea or on foot a military offensive which the
United Nations later described as a "textbook example of ethnic cleansing".
Read 2: 20 Examples of Christian Terrorism in Modern Times by Steph Bazzle (2019)
You can access it here:
https://hillreporter.com/20-examples-of-christian-terrorism-in-modern-times- 25537.
The author discussed the 20 Examples of Christian Terrorism in Modern Times.
Read 3: Religious freedom linked to peace, finds new global study by Religious
Freedom and Business Foundation (2014)
You can access it here:
https://religiousfreedomandbusiness.org/2/post/2014/10/religious-freedom-linked-to-
peace-finds- new-global-study.html.
The author discussed about the causes of conflict for the 35-armed conflict in 2013.
It also included the positive role of religion towards peacebuilding.

 

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TOPIC 3: Researching Globalization
Research is a common term that refers to search for knowledge. Research refers to a
scientific and systematic search for relevant information on a particular topic. As a matter of
fact, research is an art of scientific investigation. It is a quest of discovery as we journey
from the known to the unknown. Accordingly, we all have the characteristic of being
inquisitiveness, a sense of wonder, that drives as to probe and attain greater understanding
of the unknown. This sense of wonder is the mother of all knowledge. The method of how
we acquire the knowledge of whatever the unknown is called research.
Issues Relevant to Globalization
Globalization of trade and industries

Mindanao has been an attraction for international trade since even before the colonial
period because of its geographical location and rich natural resources. Before the
colonialists arrived in the islands now called the Philippines, a brisk trade was going on
between Moro traders, particularly from Sulu, and the Indo-Malay peninsula and China. Sulu
even became known as a famous pearl market. This lively and profitable trade was soon cut
off by the arrival of the Spaniards, who began to identify these traders as pirates and
enemies of the colonial state. Soon colonial policies began to levy crippling taxes and
duties, such as the tariffs and customs duties introduced by the successor American colonial
government, further decimating the commercial and trading advantages of the Moros.
During the Spanish period the pirates became smugglers. Turning Moros’ economic
activities into a criminalized act, a policy that was continued by the Philippine government,
caused the maritime trading activities of the Moros to decline further. The entry of Western
commerce and trading activities actually destroyed the competitive advantage enjoyed by
the Moros, accompanied as it was by changes in their political status, from sovereign
sultanates to marginalized minorities. This status was strongly resented and resisted.
Poverty and Violence in Mindanao


Mindanao is a troubled area. The peace process has opposing rhetoric about “peace
through increased autonomy” versus that of “total war as the ultimate solution” at the other
extreme. Meantime, the politicians present political and development solutions of varying
details while human rights offenses are claimed by advocates on all sides. But perhaps the
least discussed of all is who exactly is fighting for what in Mindanao.
Peace in Mindanao
The Philippine government is experimenting with a creative but risky strategy to bring
peace to Mindanao. It has three goals: demonstrate that good governance in the
Autonomous Region of Muslim Mindanao (ARMM) is possible through a two-year reform
program; bring separate discussions with two insurgencies, the Moro National Liberation
Front (MNLF) and the much larger, better-armed Moro Islamic Liberation Front (MILF)
together; and hammer out the territory and powers of a future Moro “sub-state” in peace
talks with the MILF. Until now, the government has not made clear how the three
components fit together, but it may reveal its hand – at least in part – in this year 2019 as
the Bangsamoro Organic Law (BOL) as of this writing is already done with its Plebiscite to
determine what cities and provinces will be included in the BOL.
Guideline for Writing a Research Proposal/Concept Note
A Research Proposal is a document that:
• provides a logical presentation of a research idea,
• illustrates the significance of the idea,
• shows the idea's relationship to past research, and
• articulates the activities for the proposed research project.
Remember that the learner’s proposal is a stand-alone document. The instructor will
assess learner’s proposed research without being able to discuss the project in person
with the learners.
Title - What the research is about
The title must give the reader an immediate impression of what to expect in the document.
The title of a research study must be as short and clear as possible, but sufficiently
descriptive of the nature of the work.
• Make the title short and clear; aim for no more than 20 words.
• The title should avoid unnecessary punctuation (commas, colons, semi-colons).
• Don't repeat the keyword(s).
• This is the first page of the proposal.

• The title is the first thing a reader learns about the proposal, so it is important that the title
gives a good impression. Remember that the title is designed to focus the reader's attention
on only the essential theme of the proposed research.
Abstract- Short overview of the research proposal
The abstract summarizes the main points in the proposal. It should be kept as short as
possible, without leaving out any important points.
• 100 words maximum.
• It is not an introduction; it is a concise summary, an overview.
Summarize the key information from the proposal, including the research's significance and
its potential contribution. The abstract appears first after the title page, but is usually the last
part of the proposal to be written.
Introduction and Background - Context and background of the proposed research
This 'sets the stage' for the proposed research project. It should summarize the background
information of the problem to be studied and the context within which it will be studied. It
shows also the significance of the study, research idea, and the policy environment.
• State the problem, its context, and the purpose of the research.
• Include what is known on this matter already and how the research would tie in with this.
• Specify the geographical location, as well as the target group of the research.
Caution
This part of the proposal is not the literature review, it should just cover how this proposed
research would complement what is already known.
This part of student’s proposal establishes credibility, so it should be written in a logical and
convincing manner. The introduction must identify a gap of knowledge, and how the
proposed research aims to reduce the gap and contribute to the knowledge advancement
on the selected topic. Identification of a knowledge gap justifies the research proposed.
Without this justification, a study may be viewed as research undertaken just for the sake of
research.
Statement and Significance of the Research Problem - Reason for the research
project
This is a core section of the proposal as it spells out what the researcher wants to research.
How will the research contribute to our understanding of poverty, and growth and
development? What is the importance of what the researcher’s want to study? What
variables the researcher is looking at in the study?
• What is going to be studied or investigated?
• Why it is important that this subject be studied?
• This statement should be brief and clear. 250 words maximum.

Research Objectives/Questions - Desired outcome/result
• What is/are the key objective(s) of the research? What do the researchers plan to
accomplish?
One principal objective may be enough, and more than three major objectives would
probably be too many. Objectives should be listed in order of importance (primary,
secondary). Research objectives do not include using the results of the research to
influence policy.
Describe the main research methods and techniques to be used. Does the researcher is
planning to base the study on existing information or intend to undertake interviews or some
kind of survey? Or perhaps a combination of these? Or a participatory or action research
project? The data required should be described thoroughly and a description of the planned
fieldwork should be included as well. Describe how the research questions will identify the
key variables that the research is aimed at, and the relationships the researcher expects to
find, or not find, between them. The research questions should guide the researcher in
determining the exact information required from the fieldwork.
If the researchers intend to undertake a questionnaire survey, they should indicate sampling
procedures and approximate sample size. Draft questionnaires may be included in the
proposal, but this is not essential. It is better to describe in broad categories the information
that will be seeking in the questionnaires. Wherever possible, quantitative information
should be complemented with qualitative information collected in interviews or group
discussions. If they have never undertaken a survey before, get advice from someone who
has; otherwise, they will make mistakes that cannot be subsequently corrected, and the
quality of the research findings will suffer as a consequence.
Policy Implications and Feedback - Possible implications and results sharing
This section provides information on the intended policy and/or the strategic action
implications of the research. Researchers often aspire to influence the policy-making
process, but a statement of this intention does not get us very far; the researcher needs to
be clear in the possible linkages to policy matters.
Feedback to the communities and organizations collaborating in the research is an
important element of research. The researcher should indicate how the feedback to the
community and the sharing of information with the stakeholders will be carried out and what
benefits could be derived from the findings.
Learning ACTIVITY 3
Visit the following links and sources below. After reading the different studies conducted by
these sources think of at least 3 research topics of your interest on a related field of
specialization (education, nursing, medical technology, etc.) or on pressing issues in
Mindanao.
Link 1: http://cgs.illinois.edu/
Link 2: https://jsis.washington.edu/global/
Link 3: http://acgs.uva.nl/
Link 4: http://ycsg.yale.edu/
Link 5: http://www.worldbank.org.
Link 6: www.googlescholar.com
DISCUSSION FORUM
Kindly go to Module 4’s Discussion Forum in the eLearn course site to be able to join the discussion
with your classmates.
Now that you have an idea of the major topics discussed in this module, let us answer the following:
1. How do various media platforms (tv, radio, internet, print media, social media) change the
world?
2. In what way do these media platforms help the world in becoming integrated?
Please follow these guidelines in our forum:

1. Respect everyone. Express your thoughts properly and argue constructively.
2. You are required to post at least once in this discussion forum.
3. Interact as much as possible. Do not hesitate to ask questions or reply to the posts.
“Share your knowledge. It is a way to achieve immortality.”- Dalai Lama XIV

ASSIGNMENT 4. Self-Check Questions (Project Requirement)
Tasks and Specific Guidelines

This task assesses you of your understanding on the posted learning materials for topics 1, 2
and 3. This provides you with motivation to learn and enjoy the process of learning and be able
to know “why” you need to learn these concepts, theories, and ideas.
Your Tasks:
1. List at least 3 research topics of your interest on a related field of specialization

(education, nursing, medical technology, etc.). Choose one that you are most interested
in and write a concept note about it following the format given below:
NAME:
DEPARTMENT:
PROPOSED FIELD OF STUDY
TITLE OF THE PROPOSED STUDY
ABSTRACT
Max 100 words
RESEARCH ISSUE
Max 500 words
RESEARCH OBJECTIVES/QUESTIONS
3-5 questions/objectives
METHODOLOGY
POTENTIAL IMPLICATIONS OF RESEARCH FINDINGS
REFERENCES
APA format
2. Attach your assignment in eLearn under Module 4: Assignment 4.

3. Please use the following format when uploading your assignments:
Filename: Assignment4_surname (Example: Assignment4_Cruz)
Paper: Legal, Portrait
Font: Arial, 12
File: PDF
Resources: APA Format
Number of uploaded documents allowed: 1
CITING SOURCES
References are published and unpublished works that you cite in your text. All references in the body of the
proposal should appear in full in the References section at the end, in alphabetical order. All references in
the References section should also be in the text. Follow the APA Format 6th Edition. You may also use online
citation for your references. You may visit www.citationmachine.net for your reference.
Rubric for the Research Proposal/Concept Note
Below is the Rubric that will be used to rate the output that you will submit. Scoring is based on
the extent to which the given criteria are displayed/exhibited. Please take note of the different
areas and the corresponding weights.
SOMETHING TO REFLECT ON under Module 4
Globalization as a driving force to change transforms society in general including your way of
life.
How does globalization change your society’s religious practices and tradition in general? How
does religion help solve the global conflict and promote global peace?
Identify at least 5 positive and negative effects of globalization to your religious practices and
beliefs.
ONLINE QUIZ Positive Negative

1.
2. The aim of this quiz is to check your understanding of the theories of Module 4:
Ideas of Globalization. You have twenty (20) minutes to complete this 20-question
multiple-choice quiz.
1. Read instructions carefully, and then click “Take the Quiz.”

2. Complete the quiz according to instructions.
3. Click “Next” to move from one question to another.
4. Once through with all the questions, click “Submit Quiz”.
5. You will need to get 50% score to pass the quiz and unlock the next module.
6. You can retake the quiz only once.
Results are protected for this quiz and correct answers are not visible to you until the quiz
closes.
God bless and aim high!
QUIZ 4: Ideas of Globalization
Multiple Choice. Read the statements carefully and choose the best answer.
1. A medium that distributes ideas, information, values and beliefs which prevalently
facilitates the distribution of cultural symbols that shape human relationships in the
globalized world is called as
a. global information system. c. global media system.
b. global village. d. multimedia technology.
2. Media are communication vehicle or means of information delivery system which

a. express, cultivate, or convey message to a target audience.
b. communicates with one another instantly and furiously.
c. proliferates messages and reach wider audience segmentally.
d. conveys information through the sense of sight.
3. These are the different forms of media EXCEPT:

a. New Age Media b. Print c. Broadcast d. Visual
4. New age media is made possible because of

a. print technology b. computer technology. c. social media. d. television.
5. It is complex whole which includes knowledge, beliefs, arts, morals, law, customs, and
any other capabilities and habits acquired by [a human] as a member of society.
a. Culture b. Belief System c. Tradition d. Values
6. These are the perspectives of Pieterse on cultural difference EXCEPT:

a. cultural convergence c. cultural differentialism
b. cultural hybridization d. cultural homogenization
7. The mixing of cultures as a result of globalization due to interaction of global and local
which creates a unique blend of the two characteristics is called
a. cultural homogenization. c. cultural hybridization.
b. cultural convergence. d. cultural differentialism.
8. The idea of cultural differentialism emphasizes

a. lasting difference between and among cultures predominantly uninfluenced by
globalization or any countries, and trans-cultural flows and processes.
b. culture is affected by any of these flows and processes, mainly globalization.
c. the heart of this culture is greatly affected by any of global forces, and they continue to
persist as they always have been.
d. a massive inexorable force; local realities may change dramatically, but it continues to
thrive in some other form.
9. The simultaneous emergence of both universalizing and particularizing trend in political,

social, and economic systems is known as
a. localization. b. glocalization c. globalization d. differentiation
10. The cultures of the world are becoming homogenize characterized by universalism.
Homogenization means becoming
a. unilateral. b. proportionate c. similar. d. equal.
11. This is a social institution involving beliefs and practices based on recognizing the sacred.

a. Globalization b. Religion c. Religiosity d. Atheism
12. Religion represents the

a. collective life of society. c. symbolism and oppressive power.
b. individuality of a person. d. familiarity and generativity.
13. These are the different functions of religion EXCEPT:
a. Providing meaning and purpose. c. Empowering the sacredness of profanity
b. Establishing social cohesion. d. Promoting social control.
14.Religious belief offers the comforting sense that our brief lives serve some greater purpose.
a. Empowering the sacredness of profanity c. Providing meaning and purpose.
b. Promoting social control. d. Establishing social cohesion.
15.Religion takes advantage of communication and transportation technology, at the same time
a. provides people the way to inner peace-conflict and the sense of personal fulfilment.
b. the source of globalization’s greatest resistance by acting as a haven for those standing in
opposition to its power.
c. the religions “with overlapping but common ethics and interests” interact with one another.
d. for religions previously isolated from one another to now have regular and unavoidable
contact.
16. Globalization engenders greater religious tolerance because it
a. causes mental stress. b. allows for crisscrossing borders.
c. promotes a culture of pluralism. c. brings economic marginalization.
17.Since globalization is considered as “the first truly world revolution,” “all revolutions disrupt the
traditions and customs of a people”—that is, “people’s very
a. security, safety, and identity c. identity, tradition, and laws
b. wellbeing, security, and culture d. culture, customs, and life
18. These are the reasons why globalization as a revolution disrupts the tradition and customs of
people EXCEPT:
a. Globalization breaks down traditional communities and replaces them with larger, impersonal
organizations.
b. Globalization brings economic marginalization.
c. Globalization destroys stigma and discrimination.
d. Globalization causes mental stress.
19.Having paved the way for religions to come in direct contact with one another, globalization has,
indeed, brought religions to a circle of
a. cooperation and unity.
b. competition and conflicts.
c. empowerment and consensus.
d. war and revolution.
20.In face of rapid changes in the globalized world, to regain the sense of certainty, many
individuals turn to religion because
a. it could answer the questions of supernatural phenomenon.
b. it promotes unity and security in times of crisis, religion provides the idea of a home.
c. it reduces the self and the other to a number of cultural religious characteristics.
d. it offers a clear explanation of what is going in scientific phenomenon.


MODULE FEEDBACK
Thank you everyone for your active participation! Kindly share your learning experience from
Module 4 by answering the module feedback in the eLearn course site.
SUMMARY
This module discussed about the ideas of globalization. It has been defined that
globalization the process by which businesses or other organizations develop international
influence or start operating on an international scale. It means that there is a speedup of
movements and exchanges (of human beings, goods, and services, capital, technologies or
cultural practices) all over the planet. One of the effects of globalization is that it promotes
and increases interactions between different regions and populations around the globe.
It also included the deepening discussion on the three (3) topics namely: Global Media
Cultures, Globalization of Religion and Researching Globalization. Global Media Cultures
explores the relationship between the media, culture and globalization. The course
approaches past and current challenges concerning international communication and
explores and problematizes the power of media representation.
On the other hand, the globalization of religion can be understood as a process of

realignment in this global religious situation, a process which involves the following three
facets: First, it implies the inevitable transformation of individual religious organizations.
Second, it can be expected that new characteristics. Lastly, Research on globalization and
education involves the study of intertwined worldwide discourses, processes, and
institutions affecting local educational practices and policies. The four major theoretical
perspectives concerning globalization and education are world culture, world systems,
postcolonial, and culturalist.
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APPENDIX
MODULE 4: Ideas of Globalization

Learning Assessment
Multiple Choice
1. C
2. A
3. D
4. B
5. A
6. D
7. C
8. A
9. B
10. C
11. B
12. A
13. C
14. C
15. A
16. C
17. A
18. A
19. B
20. B


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MODULE FOUR: IDEAS OF GLOBALIZATION

2 | MODULE 4: Ideas for Globalization

At the end of this module, you will be able to:

1) Analyze how various media drive various forms of global integration;

Topic 1: Global Media Cultures

TOPIC 1: Global Media Cultures

3 | MODULE 4: Ideas for Globalization

Forms of Media Fernandez Rodriguez (2013) indicated that

2. Broadcast Media. Broadcast media is the most convenient

3. New Age Media. With the dawn of computer technology

4 | MODULE 4: Ideas for Globalization

Source: National Council for Children’s Television, 2015

Source: leveragenewagemedia.com, 2017

5 | MODULE 4: Ideas for Globalization

Infographic Social Media Leverage New Age Media

6 | MODULE 4: Ideas for Globalization

Local and Global Cultural Production

Firat (2017) investigated globalization’s contemporary widespread presence emphasizing

Cultural convergence refers to the notion of increasing homogenization or sameness

7 | MODULE 4: Ideas for Globalization

Cultural hybridization refers to the mixing of cultures as a result of globalization due

Youth, cooperatives seen key to bringing technology into agriculture

Read more at https://www.bworldonline.com/youth-cooperatives-seen-key-to-bringing-technology-into-

Read 1: Clash of Civilizations by Samuel Huntington (1993)

Huntington's main thesis argues, "The most important distinctions among

Watch 1: What is the Internet? produced by Code.org. (a 3-minute watch).

9 | MODULE 4: Ideas for Globalization

Watch 4: New Thai Commercial Boss Da Market by Bank Shooter TH (2017) (a 5-

TOPIC 2: Globalization of Religion

Sociologists, anthropologists, and scholars of religious studies throughout much of

11 | MODULE 4: Ideas for Globalization

Globalization Affects Religious Practices and Beliefs

2. Globalization disrupts traditional communities, promote economic marginalization, and

3. Though globalization serves as an instrument in bringing identities, cultures, and religions

12 | MODULE 4: Ideas for Globalization

1. Globalization Promotes Greater Religious Tolerance

2. Globalization Creating Backlash of Religious Parochialism

Since globalization disrupts communities, it consequently results in economic insecurities

a. Globalization disrupts traditional communities and introduces a much more impersonal,

b. Globalization promotes economic marginalization. As multinational corporations assume

3. Religious Identity and Globalization: Furthering Challenges

Religion provides answers to questions regarding self-identity, although, in search for

14 | MODULE 4: Ideas for Globalization

In the age of globalization where there is uncertainty, collective identity is restricted to

Religion, Conflict and Peace

Islam Extremist Ideology

15 | MODULE 4: Ideas for Globalization

A Call for a Hindu Nation

Contemporary Christian Crusaders

There is a rise of a new right-wing extremism in contemporary North America and

Is Religion a source of Conflict or a Path to Peace?

18 | MODULE 4: Ideas for Globalization

19 | MODULE 4: Ideas for Globalization

Stoking a Religious War in Mindanao

20 | MODULE 4: Ideas for Globalization

TOPIC 3: Researching Globalization

Issues Relevant to Globalization

Globalization of trade and industries