religious fundamentalism

Characteristics of religious fundamentalism

• Some sociologists argue that the rise of religious fundamentalism challenges the idea of global secularisation

• Fundamentalists believe in the literal truth of sacred texts, which they see as unquestionable

  • Beliefs are rigid and dogmatic

• Hawley (1994) claims that many fundamentalist groups are patriarchal, reinforcing traditional gender roles

• Fundamentalists often look back to a supposed 'golden age' of faith and reject modernisation

• They usually take the form of sects, with strong boundaries and demands on members

  • Fundamentalists believe they have an exclusive monopoly on truth and reject alternative views

  • They often adopt a world-rejecting, “us vs them” mentality, separating true believers from outsiders

  • Leaders are typically authoritarian and claim divine authority

• Despite rejecting modernity, many fundamentalists use modern technology and media to spread their message and recruit followers

• Some groups attempt to shock or intimidate wider society through extreme views or acts of terrorism to gain attention

Monotheism and fundamentalism

• Fundamentalist groups can emerge in any religion, but Bruce (2008) argues they are most likely to develop in monotheistic faiths such as Christianity, Islam, and Judaism

• This is because belief in one God supports the idea of one single truth and one clear set of rules

• In contrast, polytheistic religions (such as Hinduism) are generally less prone to fundamentalism

Fundamentalism and globalisation - modernity

• Davie (2013) argues that fundamentalism occurs where traditional beliefs are threatened by modernity and secularisation

• Giddens (1999) claims globalisation has increased fundamentalism by undermining traditional norms about the nuclear family, gender, and sexuality

• Conservative groups use fundamentalism to resist cultural change, such as Western liberal values, secularism, or global consumerism

• Fundamentalism provides certainty in a world of choice, risk, and rapid change.

Fundamentalism and globalisation - postmodernity

• Bauman (1992) sees fundamentalism as a reaction to postmodernity

  • Postmodern societies create insecurity and chaos, pushing people towards fundamentalist groups that promise certainty and absolute truth

• Castells (2010) identifies two responses to postmodernity:

  • Resistance identity – a defensive retreat into fundamentalist communities due to feeling threatened

  • Project identity – engagement in forward-looking social movements such as feminism or environmentalism

Criticisms of modernity & postmodernity explanations - globalisation affects all religions

• Beckford (2011) argues that Giddens and other postmodernists ignore how globalisation can also strengthen mainstream religions like Catholicism, which have adapted and thrived in some regions

• This means globalisation doesn’t always lead to fundamentalism — it can also encourage religious diversity and renewal

Criticisms of modernity & postmodernity explanations - all fundamentalists religions aren’t the same

• Giddens tends to treat all fundamentalist movements as the same, but in reality, they vary depending on historical and cultural context

• E.g., Islamic fundamentalism in the Middle East often resists Western cultural influence, while the New Christian Right in the USA is a reaction to secularisation within its own society

Types of fundamentalism

• Bruce (2008) agrees that globalisation threatens religious traditionalists but stresses that there are two distinct types:

  • Western fundamentalism (Christian)

    • Found in secular societies where religion has been marginalised

    • Fundamentalists try to reassert religion in public life

      • e.g., the New Christian Right in the USA

  • Non-Western fundamentalism (Islamic)

    • Arises in developing countries facing external Western influences

    • Religion acts as a cultural defence to protect beliefs and traditions

      • e.g., the 1979 Islamic Revolution in Iran

Cultural defence

• Bruce (2002) argues religion can act as a cultural defence — a unifying force against external threats, e.g.,

  • Poland’s Catholic Church resisted communist control in the 1980s and united national identity

  • In Iran, religion was used to oppose the Shah’s Westernising regime and US influence

Secular fundamentalism

• Davie (2013) argues that fundamentalism is not limited to religion – secular movements can also take a fundamentalist form

  • E.g., In France, strict laws ban religious symbols (e.g. hijab, kippah, large crosses) in schools and make it illegal for Islamic women to wear the veil in public

• In the West, growing support for far-right political groups reflects a form of secular fundamentalism defending conservative values

• Hervieu-Léger (2000) suggests fundamentalism can be seen as 'recreated memories' in late modern societies that have forgotten their religious traditions (cultural amnesia)

• This shows fundamentalism can emerge from both religious and secular worldviews when values feel threatened by late modern or postmodern

Criticisms of Huntington - orientalism

• Jackson (2006) argues that Huntington’s theory is an example of Orientalism

• This Western ideology stereotypes Eastern nations, especially Muslims, as irrational, fanatical and a threat, justifying Western dominance and intervention

Criticisms of Huntington - ignores internal diversity

• Casanova (2005) notes Huntington ignores the internal divisions within civilisations, such as the conflict between Sunni and Shia Muslims

• Treating each civilisation as one united block oversimplifies complex internal differences.

Criticisms of Huntington - misidentifies the cause of conflict

• Armstrong (2001; 2015) argues that hostility towards the West does not come from Islam itself

• Instead, it is often a response to Western foreign policy in the Middle East, such as support for oppressive regimes and for Israel’s treatment of Palestinians