Religious Fundamentalism

SOCI 377 -The Sociology of Religion- RELIGIOUS FUNDAMENTALISM Recap 1 We explored the concept of globalization in our previous discussion. We dabbled into the interface of religion and globalization. We also established fundamentalism as a fallout of the globalizing late modern era. Recap 2 We explo...

SOCI 377 -The Sociology of Religion- RELIGIOUS FUNDAMENTALISM Recap 1 We explored the concept of globalization in our previous discussion. We dabbled into the interface of religion and globalization. We also established fundamentalism as a fallout of the globalizing late modern era. Recap 2 We explored the concept of globalization in our previous discussion. We dabbled into the interface of religion and globalization in relation to religious fragmentation and identity formation We also established fundamentalism as a fallout of the globalizing late modern era. Fundamentalism in Context Fundamentalism refers to a belief, a movement, or an agitation for a return to foundational truth embedded in basic religious philosophy/text. It contracts sharply with liberal ideology or modernity. According to Anson (2011), fundamentalism became popular in 1910 after the publication of a series by two brothers who were businessmen – The Fundamentals. oThe purpose was to promote biblical inerrancy Fundamentalism in Context cont'd Post modernists have suggested that the rise of fundamentalism may be due to: a) A response to secularization especially a perceived decline of morality. b) A response to social change e.g family diversity, gender equality, abortion rights. Their aim is to re-affirm the true religion. Fundamentalism in Context cont'd C) A response to globalization, especially the increasing influence of Western consumerism and materialism whose decadence is seen by some members of less developed societies as a threat to their faith and identity. Characteristics of Fundamentalism 1) Infallible interpretation of religious texts and theology literally and selectively. 2) Aversion towards modern science. 3) Rejection of religious pluralism and intolerance of other religions. oMonotheism. Characteristics of fundamentalism cont'd 4) Patriarchal control is regarded as the norm. 5) Traditional and conservative is favoured at the expense of the modern and liberal which are interpreted as morally corrupt 6) Probable world hegemony Expansion of Fundamentalism With the establishment of the Ikwan al Muslimin (Muslim Brotherhood) by Hassan al Banna in Egypt in the late 1920s, the tentacle of fundamentalism became broadened. oBy 1930s, it spread to Syria and Lebanon, among other places. Expansion of Fundamentalism cont'd According to Anson Shupe (2011:480), Islamic fundamentalism favours the marriage of faith, state, and patriarchy such that policies and social events reflect a "panIslam that must be proselytized abroad in order to create an ideal ummah (an international community of like-minded believers)" Expansion of Fundamentalism Cases of include: fundamentalist cont'd push-pull forces Hinduist fundamentalism Sikhist fundamentalism Buddhist fundamentalism Japanese Shintoism (Modern) Confucianism (especially nonOccidental/Western regions combatting Westernization) The Fundamentalism Project Fundamentalism Globalized Globalization of fundamentalism is a reversal process that aims at undoing the supposed ills of occidental civilization by way of: Resisting institutional differentiation. Nationalist rebirth. Fundamentalism Globalized Reclamation and proclamation of authority over sacred affairs as an antidote to straying humanity. o Repositioning centrality. religion to its original o Localization of movements with a view to achieving regional and finally global outlook. Fundamentalism and Science Science is not bad but must be used accordance with traditional religious terms in It is more accurate to say that fundamentalisms are pragmatically selective in the science they appropriate as an end toward the always paramount mission of theologically realigning society. In that way, they do not automatically eschew science, but rather want it solely on their (resacralized) terms. Fundamentalism and Violence So far, the argument for generic fundamentalist complaint has been that institutional differentiation renders religion compartmentalized, robbing it of much of its self-mandated authority to define priorities in private affairs and public policies. This differentiation is marked by increasing cultural diversity through immigration, crossnational employment opportunities, among others. Fundamentalism and Violence (cont'd) Fundamentalist movements are more than remedial efforts to restore sacred cultural anchors, however. They perceive themselves as lacking , or barely hanging on to, cultural hegemony, underdogs in a constantly threatening secularist world that wishes them at worst destroyed and at best rendered irrelevant. Religious fundamentalists are driven to seek and/or maintain a majoritarian position even at the price eliminating other small pluralities. Fundamentalism and Violence (cont'd) Violence is a tool of consolidation in the name of reinstating a sacred regime under such conditions. An example of how this played out was how violence was directed by the Ayatollah Khomeini of Iran, who unflinchingly preached martyrdom, whether against the Great Satan of the Christian West (principally the United States) or other Muslim believers who did not share the the same vision of Islamic revolution (Shupe, 2011:486) Fundamentalism and Violence (cont'd) Many other recent examples of violence in service of re-establishing the presumed "purer" underpinnings of a re-sacralized social order. As Anson Shupe (2011:486) argues, "the Islamic Taliban regime in Afghanistan and the Sikh fundamentalist extremists' assassination of India's Prime Minister Indira Gandhi in 1984" are examples that one could cite. Conclusion The ultimate cause of global fundamentalism is the "ceiling" eventually reached by globalization culture itself, based on its transnational economic and communications interdependence. A seeming independent world system never successfully evolves, because in moving toward that end, some religious traditions and national identities are threatened with becoming irrelevant and thus need to reassert themselves. This globalization "threat" begins the reverse of the process. Conclusion Religion becomes the core set of values around which resentments cluster, while nationalism becomes a frequent accessory after the fact. It should also be noted that religion has played a significant role in the process of globalization, when we consider the spread and expansion of world religions such as Islam and Christianity. In the end, globalization and fundamentalism are two sides of the same dialectic coin.