Kurt Lewin address: Influence, power, religion, and the mechanisms of social control

A power/interaction model of interpersonal influence is applied to the analysis of religions as mechanisms of social control. The original six bases of power presented by French and Raven (1959)-coercion, reward, legitimate position, expert, referent, and informational-are expanded to include variants of these bases: personal reward and coercion and legitimacy of equity, reciprocity, and responsibility (Raven, 1992). Over centuries, certain sages, seers, and chieftains, feeling that they knew what was best for their people individually and collectively, have attempted to utilize these power resources (e.g., to counter tendencies toward murder, theft, adultery, mayhem, or harmful dietary practices). To implement power strategies, various preparatory devices were developed which include the establishment of a Deity, whose ultimate reward and coercive power is enhanced by omnipotence; whose omnipresence establishes necessary continual surveillance; and whose ultimate expertise follows from omniscience. Much of what has been developed in holy works, and in supportive art and literature can then be seen as further preparing the bases of power for social control. Tensions result when a populace that is educated to expect informational power is faced with a religion that emphasizes extreme coercion, reward, ultimate legitimate and expert power.