Religious Fundamentalism

Religious fundamentalism has emerged as a major area of media and political concern in recent decased, notably in relation to international Islamist terrorism.

The term 'fundamentalist' has also been applied to followers of other religions, such as Protestant Christians.

According to Giddens, fundamentalists are traditionalists who seek to return to the basics or fundmentals of their faith.

They believe unquestioningly in the literal and infallible truth of scripture and that it provides answers to all life's important questions, from politics to family life.

They are intolerant and refuse to engage in dialogue with other views of the world - they believe theirs is the only true view of the world.

They justify their views by reference to dogma and sacred texts, rather than rational argument.

Fundamentaliststend to avoid contact with others who think differently.

They rely upon guardians of tradition, such as the clergy or elders, to interpret the sacred text and lay down rules that determine their lifestyle.

Giddens notes that the term 'fundamentalism' is a relatively new one and he sees its growth as a product of and reaction to globalisation, which undermines traditional social norms concerning the nuclear family, gender and sexuality.

In today's 'late modern' society, individuals are constantly faced with choice, uncertainty and risk. The attraction of fundamentalism and its rigid, dogmatic beliefs is the certainty that it promises in an uncertain world. It is a retreat into faith-based answers and away from the globalising world that demands rational reasons.

Giddens contrasts fundamentalism with cosmopolitanism.

Giddens sees fundamentalism as the enemy of cosmopolitan thought and modernity.

A way of thinking that embraces modernity and is in keeping with today's globalising world.

Is tolerant of the views of others and open to new ideas, constantly reflecting on and modifying beliefs in the light of new information (which Giddens calls 'reflexive' thinking).

It requires people to justify thir views by the use of rational arguments and evidence rather than by appealing to sacred texts or tradition. One's lifestyle is seen as a personal choice rather than something prescribed by an external religious or other authority.

Cosmopolitan religion and spirituality emphasises the pursuit of personal meaning and self-improvement, rather than submission to authority.

Giddens argues that, while fundamentalists detest modernity, they use modern methods to express and spread their beliefs - eg. the internet and email, televangelism and the 'electronic church'. Giddens indentifies fundamentalist versions of several major religions, including Islam, Christianity and Hinduism.

Like Giddens, Bauman (1992) sees fundamentalism as a response to living in postmodernity. Postmodern society brings freedom of choice, uncertainty and a heightened awareness of risk, undermining the old certainties about how to live that were grounded in tradition. In this situation, while some embrace the new freedom, others are attracted to fundamentalism by its claims of absolute truth and certainty.

- Resistant identity - a defensive reaction of those who feel threatened and retreat into fundamentalist communities

- Porject identity - the response of those who are forward-looking and engage with social movements, such as feminism and environementalism.

- They distinguish too sharply between cosmopolitanism and fundamentalism, ignoring 'hybrid' movements
- They are 'fixated on fundamentalism', ignoring other important developments - including how globalisation is also affecting non-fundamentalist religions such as Catholicism

- Giddens lumps all types of fundamentalism together, ignoring important differences between them

- Giddens' description of fundamentalism as a defensive reaction to modernity ignores the fact that reinventing tradition is also a modern, 'reflexive' activity

Haynes argues that we should not focus narrowly on the idea that Islamic fundamentalism is a reaction against globalisation. eg. in the Middle East, conflicts caused by the failure of local elites to deliver on their promised to imporve the standard of living are odten the fuel that drives fundamentalism.

Like Giddens, Bruce (2007) sees the main cause of fundamentalism as the perception of religious traditionalists that today's globalising world threatens their beliefs and lifestyle. When they feel threatened, traditionalists may develop rigid rules about what to believe and how to behave.

In Bruce's view, this is because monotheistic religions are based on a notion of God's will as revealed through a single, authoritative sacred text such as the Qur'an or the Bible. This is believed to contain the actual word of God and it lays down specific rules for believers to follow.

(By contrast, polytheistic religions lack a single all-powerful deity and a single authoritative text, so there is much more scope for different interpretations and none has an over-riding claim to legitimate or absolute truth. eg. Hinduism has been decribed as being more like a collection of religions than just one.

In Bruce's view, while all fundamentalists share the same characteristics, such as belief in the literal truth of the sacred text and detestation of modernity, different fundamentalist movements may have different origins.

In particular, some are triggered by changes taking place within their own society, while others are a response to changes being thrust upon a society from the outside.