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Journal articles on the topic 'Fundamentalism'
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1
Subekhi, Muhamad. "Akar Gerakan Politik Fundamentalisme Islam di Era Modern (Studi terhadap Pemikiran Karen Armstrong)." Panangkaran: Jurnal Penelitian Agama dan Masyarakat 2, no. 1 (May 28, 2018): 23. http://dx.doi.org/10.14421/panangkaran.2018.0201-02.
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This study analyzes the roots of the fundamentalist Islam political movement in the modern era by specifically tracing the logic in Islamic theology specific to Islamic fundamentalism. On this basis, this study uses a descriptive interpretative approach through which researchers try to critically dissect how Armstrong views the political ideology of Islamic fundamentalism. The Islamic fundamentalism movement, in particular, must be understood as a political movement. With this assumption, the position of the fundamentalists and their how they fight from an ideological basiscan be clearly seen. Based on the theme above, this research concludes two important findings: First, many forms of what is called “fundamentalism” must be essentially seen as discourses on political theology, namely forms of nationalism or ethnicity,that are religiously articulated. Thus, fundamentalism can be understood as a political movement that has the ideology of Islam. Secondly, psychologically, it needs to be realized that both the theology and ideology of fundamentalists are rooted in fear; this begins with their insecurity that secularists will eliminate them. It is also necessary to realize that fundamentalist movements are not ancient or from the past, but they are basically modern and very innovative.[Penelitian ini menganalisis tentang bagaimana akar gerakan politik fundamentalisme Islam di era modern, dengan secara khusus menelusuri nalar teologi politik fundamentalisme Islam.Atas dasar tersebut, penelitian ini menggunakan pendekatan deskriptif-interpretatif, peneliti mencoba membedah secara kritis bagaimana pandangan Armstrong tentang ideologi politik fundamentalisme Islam.Karena, gerakan fundamentalisme Islam ini secara khusus harus dipahami sebagai gerakan politik, dengan asumsi ini maka, dapat secara jelas melihat bagaimana posisi kaum fundamentalis beserta basis ideologi yang diperjuangkannya.Dengan berpijak pada tema penelitian di atas, penelitian ini menyimpulkan dua hal penting sebagai berikut.Pertama, banyak bentuk dari apa yang disebut “fundamentalisme” harus dilihat secara esensial sebagai wacana teologi politik, yakni bentuk nasionalisme atau etnisitas yang diartikulasikan secara religius. Dengan demikian, fundamentalisme dapat dipahami sebagai gerakan politik yang berideologikan Islam.Kedua, secara psikologis, perlu disadari bahwa teologi dan ideologi kaum fundamentalis berakar dalam ketakutan, hal ini berawal dari pehamanan mereka bahwa kaum sekuler akan melenyapkan mereka. Perlu disadari juga bahwa gerakan fundamentalis bukanlah hal kuno dari masa lampau, mereka pada dasarnya modern serta sangat inovatif.]
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Santos, Elismar Alves dos. "A dimensão psíquica do fundamentalismo religioso." Revista Eclesiástica Brasileira 77, no. 308 (December 31, 2017): 837–51. http://dx.doi.org/10.29386/reb.v77i308.15.
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Síntese: Neste artigo, o autor reflete sobre a dimensão psíquica do fundamentalismo religioso, mostrando como se dá o processo de repressão da vivência espiritual. Para indivíduos fundamentalistas e neuróticos, encontrar um substituto para a repressão do espiritual significa optar pelo fundamentalismo religioso. O fundamentalismo religioso manifesta-se a partir de atitudes concretas de pessoas e grupos. Pessoas que pertencem a grupos fundamentalistas têm um nome e uma história. Por isso, é importante acentuar algumas particularidades da estrutura de personalidade de indivíduos que agem movidos por seus ideais fundamentalistas. Indivíduos com tendência ao radicalismo fundamentalista podem entrar numa desordem caótica devido à repressão. O fundamentalismo religioso seria a manifestação do que foi reprimido ao longo do processo de construção da personalidade?Palavras-chave: Neurose. Personalidade. Psicopatologia. Fundamentalismo religioso. Diálogo inter-religioso.Abstract: In this article, the author talks about the psychological dimension of religious fundamentalism, showing how the process of repression of spiritual experience occurs. For fundamentalist and neurotic individuals, finding a substitute for spiritual repression means opting for religious fundamentalism. Religious fundamentalism manifests itself from the concrete attitudes of people and groups. People who belong to fundamentalist groups have a name and a history. It is therefore important to emphasize some particularities of the personality structure of individuals who act driven by their fundamentalist ideals. Individuals prone to fundamentalist radicalism may enter into chaotic disorder due to repression. Could religious fundamentalism be the manifestation of what was repressed throughout the personality construction process?Keywords: Neurosis. Personality. Psychopathology. Religious fundamentalism. Interreligious dialogue.
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Timotius, Timotius, Ofriana Sni, Johanes Lilik Susanto, Wahyu Bintoro, and Setia Dewi. "Menyingkap Perbedaan Mendasar." Indonesia Journal of Religious 5, no. 2 (August 29, 2023): 109–26. http://dx.doi.org/10.46362/ijr.v5i2.23.
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This writing explains the frequent misunderstanding that many evangelical figures who still like to call themselves Fundamentals, are unable to distinguish between the Evangelical and Fundamentalist movements to seem to be the same as the Fundamentalistic. Evangelical movements are different from fundamentalist movements. These evangelicals have emerged since the early 20th century as a reaction to the rejection of Modern/Liberal Theology. Fundamentalism is a movement that emphasizes the preservation of the truth of doctrine and beliefs that are considered fundamental to religion. Fundamentalists believe that religious teachings should be preserved in their original form and should not undergo adaptation or reinterpretation. They tend to be skeptical of social and cultural changes that are considered contrary to their religious beliefs and principles. Fundamentalism is often identified with a rigid attitude and rejection of modernist approaches in theology and religious life. In this article, the author uses the qualitative method of literary research as a reference in describing the problems studied. The outcome of the authors would show that the Evangelical is not the same as the fundamentalist so the equation caused by the lack of understanding of the Evangelistic can be explained. Tulisan ini untuk menjelaskan akan kesalahpahaman yang sering terjadi dimana banyak tokoh Evangelikal masih suka menyebut dirinya sendiri Fundamentalis, mereka tidak bisa membedakan antara gerakan Evangelikal dan Fundamentalis sehingga seolah-olah gerakan Evangelikal sama dengan Fundamentalis. Padahal gerakan Evangelikal berbeda dengan Fundamentalis. Kaum Evangelical ini muncul sejak awal abad ke-20 sebagai reaksi penolakan terhadap Teologi Modern/Liberal. Sedangkan Fundamentalisme adalah gerakan yang menekankan pemeliharaan kebenaran doktrin dan keyakinan yang dianggap mendasar (fundamental) bagi agama. Para fundamentalis percaya bahwa ajaran-ajaran agama harus dijaga dalam bentuk aslinya dan tidak boleh mengalami penyesuaian atau reinterpretasi. Mereka cenderung bersikap skeptis terhadap perubahan sosial dan budaya yang dianggap bertentangan dengan keyakinan dan prinsip-prinsip agama mereka. Fundamentalisme sering kali diidentifikasi dengan sikap yang kaku dan penolakan terhadap pendekatan modernis dalam teologi dan kehidupan beragama. Dalam artikel ini, penulis memakai metode kualitatif yaitu penelitian literatur sebagai acuan dalam mendeskripsikan masalah yang dikaji. Hasil akhir penulis akan menunjukkan bahwa Evangelikal tidak sama dengan fundamentalis sehingga penyamaan yang disebabkan oleh kurang mengertinya tentang Evangelikal bisa dijelaskan.
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Kaul, Volker. "What makes a Fundamentalist? Metaphysics, Morality and Psychology." Philosophy & Social Criticism 41, no. 4-5 (April 9, 2015): 509–14. http://dx.doi.org/10.1177/0191453715576561.
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The article analyses the motivations of fundamentalists. Typically, fundamentalism is considered to have its origin in determinate cultural or religious systems of beliefs and norms. In this regard, it is possible to distinguish between metaphysical accounts and moral accounts of fundamentalism. The first state that fundamentalism makes claims concerning the reality of cultures and religions. The second hold fundamentalism to be of practical, not of theoretical, nature. This article argues, on the contrary, that fundamentalism does not have its source in religion or culture. Fundamentalists are not motivated by cultural or religious beliefs and reasons. Their intolerance is, in contrast, caused and driven by purely emotional reactions. What makes a fundamentalist is the emotional non-distinction between the intentions and actions of others and the proper behavior in matters of culture and religion. A fundamentalist has equally strong and intense emotional reactions when it comes to others’ integrity as with regard to his or her own piety.
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Ahady, Anwar-Ul-Haq. "The Decline of Islamic Fundamentalism." Journal of Asian and African Studies 27, no. 3-4 (1992): 229–43. http://dx.doi.org/10.1163/15685217-90007259.
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Islamic fundamentalism has either declined or stagnated since the mid-1980s. This is evident in the declining electoral strength of many fundamentalist political parties; in the ability of the authoritarian nationalist regimes to suppress the fundamentalist challengers; in the declining popularity of the Islamic regime in Iran; in the continuing rise of modernity in the Islamic world; and, in the attitude surveys of Muslim students. The decline of Islamic fundamentalism is related to three factors: first, fundamentalism offers a peculiar conception of Islam which is not shared by most Muslims; second, fundamentalism's rejection of certain elements of modernity is quite unpopular; and, third, as a socio-political alternative, fundamentalism is both incomplete and incoherent.
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McDONOUGH, RICHARD. "Religious fundamentalism: a conceptual critique." Religious Studies 49, no. 4 (February 7, 2013): 561–79. http://dx.doi.org/10.1017/s0034412512000479.
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AbstractThe article argues that religious fundamentalism, understood, roughly, as the view that people must obey God's commands unconditionally, is conceptually incoherent because such religious fundamentalists inevitably must substitute human judgement for God's judgement. The article argues, first, that fundamentalism, founded upon the normal sort of indirect communications from God, is indefensible. Second, the article considers the crucial case in which God is said to communicate directly to human beings, and argues that the fundamentalist interpretation of such communications is also incoherent, and, on this basis, argues that religious fundamentalism is actually an extreme form of irreligiousness. Finally, the article considers Kierkegaard's prima facie defence of unconditional religious faith, and argues that, despite some similarity with the fundamentalists, Kierkegaard's appreciation of human finitude leads him to a profoundly anti-fundamentalist stance.
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Cowden, Stephen, Gita Sahgal, Stephen Cowden, and Gita Sahgal. "Why Fundamentalism?" Feminist Dissent, no. 2 (June 22, 2017): 7–39. http://dx.doi.org/10.31273/fd.n2.2017.35.
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This article is intended to generate a discussion about religious fundamentalism. We begin by proposing a definition and arguing for the value of ‘fundamentalism’ as an analytical category that allows the understanding of common political discourses, interventions and practices across different religions and diverse contexts. We then delineate key components of fundamentalist movements, looking in particular at the construction of a neo-patriarchal political order as a key objective.
We then move to trying to understand why fundamentalism has emerged at this particular point in time. We argue that the weakening of a commitment to a secular politics has occurred through the convergence of several related factors. Firstly we see the crisis of both ‘progressive’ versions of nationalism as well as of the political Left (locally and internationally) as having provided a major opportunity for religious fundamentalism, which it has adeptly occupied. Secondly fundamentalists have interpolated the massively disruptive social changes caused by neoliberal globalisation taking place particularly but not exclusively in the developing world. Thirdly we see intellectual understanding of the fundamentalist threat to human rights and women’s rights in particular has been significantly impeded by the rise of postmodernism and postcolonialism where the romanticisation of essentialised ‘other-identity’ claims has prevented the development of a critique of the fundamentalist agenda.
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Hood, Ralph W., Ronald J. Morris, and P. J. Watson. "Maintenance of Religious Fundamentalism." Psychological Reports 59, no. 2 (October 1986): 547–59. http://dx.doi.org/10.2466/pr0.1986.59.2.547.
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Kuhn's analysis of paradigm clashes in science is the backdrop from which the maintenance of religious fundamentalism is discussed. Claims that fundamentalists display either forms of psychopathology or some sort of intellectual distortion are reviewed and shown to be unwarranted. The relevance of paradigm clashes is confronted in terms of influencing both the collection and evaluation of data regarding fundamentalists. The general issue of boundary maintenance is suggested as a more fruitful approach to analyzing commitment to fundamentalist religious belief.
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Harahap, Indra, and Rhabliani Matondang. "Motivasi Terselubung Gerakan Politik dan Fundamentalis terhadap Muslim." Mimbar Kampus: Jurnal Pendidikan dan Agama Islam 22, no. 2 (March 9, 2023): 464–72. http://dx.doi.org/10.47467/mk.v22i2.3108.
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This study analyzes the roots of fundamentalist Islamic political movements in the modern era by specifically exploring the logic in Islamic theology that is specific to Islamic fundamentalists. On that basis, this research attempts to critically dissect how Armstrong perceives Islamic fundamentalist political ideology. The Islamic fundamentalist movement, in particular, must be understood as a political movement. With this assumption, the position of the fundamentalists and the way they struggle and the ideological basis can be seen clearly. Based on the above themes, this study concludes two important findings: first, many forms of what is called "fundamentalism" essentially have to be seen as discourses of political theology, namely forms of nationalism or ethnicity, which are articulated religiously. Thus, fundamentalism can be understood as a political movement with an Islamic ideology. Second, psychologically, it is necessary to recognize that both the theology and ideology of fundamentalists are rooted in this fear starting with their insecurities that the secularists will eliminate them. It should also be realized that the fundamentalist movement is not an ancient movement or from the past, but is fundamentally modern and highly innovative.
Keywords: political theology, fundamentalist Islam.
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Holmes, Andrew R., and Stuart Mathieson. "Evangelical “Others” in Ulster, 1859–1912: Social Profile, Unionist Politics, and “Fundamentalism”." Church History 90, no. 4 (December 2021): 847–72. http://dx.doi.org/10.1017/s0009640721002894.
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AbstractThis article considers the existence of a distinctive form of fundamentalism in the northern-Irish province of Ulster. It does so by examining the Protestant minorities that grew significantly in the decades after the Ulster revival of 1859. These evangelical others are important because their members were more likely to have fundamentalist tendencies than those who belonged to the main Protestant churches. The existing scholarship on fundamentalism in Northern Ireland focuses on Ian Paisley (1926–2014), who was a life-long adversary of Irish republican separatism and a self-identified fundamentalist. Yet, the focus on Paisley draws attention away from the potential origin of fundamentalism in the early twentieth century that is associated with religious revival in the early 1920s and the heresy trial of a “modernist” Presbyterian professor in 1927. George Marsden's classic study defined fundamentalism as an American phenomenon, yet, with Paisley and developments in the 1920s in mind, he noted that “Ulster appears to be an exception.”1 To what extent was that true? Was there a constituency of potential fundamentalists in the north of Ireland in the early twentieth century? If there was, did the social and political circumstances of the region and period produce a distinctive Ulster variety of fundamentalism?
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Chalik, Abdul. "Fundamentalisme dan Masa Depan Ideologi Politik Islam." ISLAMICA: Jurnal Studi Keislaman 9, no. 1 (September 23, 2015): 54. http://dx.doi.org/10.15642/islamica.2014.9.1.54-80.
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<p>This article elaborates the phenomenon of fundamentalism and the future of Islamic political ideology. Islamic ideology represents religious views, ideas and movements which aspire to bring Islam into practice in state and societal affairs. One variant of Islamic ideologies is fundamentalism which endeavors to return religious practices back to the pristine Islam based on the Qur’ân and al-Hadîth. Fundamentalism rejects all modes of understand-ding which are not based on the Qur’ân and al-Hadîth, and refuses secular methodology in interpreting the Qur’ân. This type of Islamic ideology found its momentum when Saudi Arabia regime officially adopted Wahhabism, and when Egyptian intellectuals were united to fight against modernity. Both Saudi Arabia and Egypt became seeding ground for fundamentalism. Some young muslim scholars who studied there became agents for the dissemination dan transmission of the fundamentalist ideology throughout the world. In Indonesia, this ideology have developed since independence and the drafting of the constitution. In the Indonesian context, resistence from traditionalist and nationalit groups were so strong that enable to dam up the spread of fundamentalis ideas. However, fundamentalist ideology remains an important challenge for the future of Indonesian Islam.</p>
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Sulehria, Farooq. "Pakistan as an ‘Islamic Zion’." South Asian Survey 29, no. 1 (March 2022): 61–80. http://dx.doi.org/10.1177/09715231221076395.
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In order to understand the growth of Islamic fundamentalism in Pakistan, it is important to go beyond culturalist and orientalist explanations. As an alternative, this article foregrounds four factors that have been instrumental in projecting fundamentalism to a near-hegemonic position in the country. First, the fact that Pakistan has been imagined as a community of Muslims offers the fundamentalist an edge over secular rivals. This confessional intrinsicality is compounded by an official appeasement and patronage of the fundamentalists. Second, elaborate charity networks offering an ‘alternative society’ that caters to basic needs such as health, education and jobs have helped Islamic fundamentalism expand its outreach during a neoliberal period when the state shunned its welfare role. Third, the radical decline of the Pakistani left spawned a political vacuum that allowed the fundamentalists to become a mainstream platform for the public to vent their anger. Finally, imperialism, in particular the United States, contributed to the growth of fundamentalism in Pakistan in the context of the Cold War. This process apexed during the Afghan Jihad of the 1980s, and it laid the grounds for 9/11 and beyond.
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Ogilvie, Matthew C. "Early Biblical Fundamentalism’s Xenophobic Rejection of the Subject in European Philosophy: How Rejecting the Knowing Subject Formed Fundamentalism’s Way of Thinking." Religions 15, no. 7 (June 28, 2024): 790. http://dx.doi.org/10.3390/rel15070790.
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This article is part of a wider project that addresses gaps in the scholarly knowledge of the philosophical and theological foundations of the Biblical Fundamentalism that originated in North America. Through exploring the relevant literature, including primary sources from within Fundamentalism, the article examines the anti-European sentiment in early Fundamentalism and how this sentiment led to a rejection of philosophical values associated with Europe, especially with Germany. The article will show that anti-European, especially anti-German, sentiment bolstered Fundamentalism’s rejection of subjectivity in thinking, and even its rejection of human subjects themselves. In the place of subjectivity associated with European philosophy, Fundamentalism embraced an extreme objectivity that claimed the heritage of Reid and Bacon but eliminated subjectivity from the Fundamentalist horizon. This article thus shows how Fundamentalism radically opposes God and human beings, and faith and philosophy, with the resulting way of thinking that can be characterised as “naïve realism”, an approach to thinking that excludes the active thinking subject and does not allow for critical judgement or personal understanding.
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Lemanto, Eduardus. "Deweyan Critique of Fundamentalism." RUDN Journal of Philosophy 27, no. 3 (September 15, 2023): 809–17. http://dx.doi.org/10.22363/2313-2302-2023-27-3-809-817.
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Religious fundamentalism continues to be an enormous concern in the aftermath of the 9/11 tragedy since the atrocity involved numerous extremist groups, including religious fundamentalist ones. This horrible tragedy has brought in all citizens of the globe mindful of the existential threat of these organizations. Their existence sparks an immense discourse in various fields, including in the academic field that centres around the query of ‘what drives them to act mercilessly and inhumanely.’ Aside from political matters, their extremism is shaped by their method of approach to the doctrines or dogmas, teachings, ideologies, and religious traditions of faith they espouse. The methodology used by fundamentalists in approaching their religious texts and traditions is one of the major issues confronting religious fundamentalism. That methodology refers to the authoritative method, which entails two notable inquiries. Why do fundamentalists consider their religious doctrines or dogmas to be infallible or unquestionable? Why do they presume that all other knowledge and values are subordinate to their religious texts? This philosophical analysis seeks to investigate and evaluate the flaws of the authoritative method within fundamentalism by contrasting it with the Deweyan experimental or scientific method and bridging the two methods with the ‘reflective method’ the author postulates.
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Rahmah, Neli, and Nelmaya Nelmaya. "Islamic Fundamentalism Karen Armstrong's Perspective and Its Implications for the Identification of Fundamentalism Groups in Indonesia." Islam Realitas: Journal of Islamic & Social Studies 5, no. 2 (December 31, 2019): 217. http://dx.doi.org/10.30983/islam_realitas.v5i2.2250.
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<p class="abstrak"><em>One of the developments at the end of the twentieth century was the emergence in every religious tradition a militant piety popularly called "fundamentalism". This term is also used to indicate a new movement in the rise of Islam. </em><em>A</em><em>ccording to Karen Armstrong Islamic fundamentalism is textual and anti-modernism, Islamic fundamentalism, although with a conservative spirit, they have composed creative and innovative ideologies to make changes. Islamic fundamentalism is realized in the context of the application of Islamic sharia which is considered as an alternative solution to the resolution of the nation's problems. </em><em>The offered solution to these problems is to c</em><em>arry out Islamic sharia in full with the literalist approach to the Qur'an. The implication of Karen Armstrong's thought in the fundamentalis</em><em>t</em><em> movement in Indonesia </em><em>is </em><em>that the FPI and MMI movements are grouped in the Islamic fundamentalis</em><em>t</em><em> movement because </em><em>both movements are</em><em> in accordance with the characteristics of the fundamentalism movement. FPI and MMI have a textual understanding </em><em>of</em><em> </em><em>the Qur'an and Hadith. FPI and MMI took the Qur'anic texts and hadith literally to justify their actions. FPI and MMI have anti-modernis</em><em>t</em><em> attitude in carrying out Islamic law which they understand. </em><em>The power of </em><em>FPI and MMI in Indonesia </em><em>are </em><em>politically </em><em>in disadvantaged position</em><em>.</em></p><p class="abstrak" align="left"><strong><em>Keywords:</em></strong><em> </em><em>Islamic Fundamentalism, Karen Armstrong, Fundamentalism Group</em><em></em></p><p class="StyleAuthorBold">Abstrak</p><p class="abstrak">Salah satu perkembangan pada akhir abad kedua puluh adalah munculnya di setiap tradisi agama sebuah kesalehan militan yang secara populer disebut “fundamentalisme”. Istilah ini juga dipakai untuk menunjukkan sebuah gerakan baru dalam kebangkitan Islam. Menurut Karen Armstrong fundamentalisme Islam adalah tekstual dan anti modernisme. Fundamentalisme Islam walaupun dengan semangat konservatif, telah merangkai ideologi yang kreatif dan inovatif untuk melakukan perubahan. Implikasi pemikiran Karen Armstrong dalam gerakan fundamentalisme di Indonesia adalah bahwa gerakan FPI dan MMI dikelompokkan dalam gerakan fundamentalisme Islam karena sesuai dengan karakteristik gerakan fundamentalisme. FPI dan MMI memiliki pemahaman secara tekstual dalam memahami Al-Qur’an dan Hadis. FPI dan MMI mengambil teks-teks Al-Qur’an dan hadis secara literalis untuk membenarkan aksi yang mereka lakukan. FPI dan MMI memiliki sikap anti modernisme dalam menjalankan syariat Islam yang mereka pahami. Kekuasaan FPI dan MMI secara politik di Indonesia tidak diuntungkan.</p>
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Khoir, Tholkhatul. "Tujuh Karakter Fundamentalisme Islam." Al-Tahrir: Jurnal Pemikiran Islam 14, no. 1 (January 9, 2015): 47. http://dx.doi.org/10.21154/al-tahrir.v14i1.161.
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<p><strong>Abstract:</strong> <em>This article</em><em> examines fundamentalism and compares it with the concept of extremism, radicalism, and scripturalism. This article discovered that it is possible to carry out study on the phenomenon of fundamentalism in post-positivism paradigm as employed by modern social sciences. As we know that basically all fundamentalism has the same character. However, Islamic fundamentalism are significantly different from the other fundamentalist movements in many substantive things, such as the ability to penetrate the boundaries between countries, the abundance of the activists, the character of the Islam as a "protest movement", the total obedience to the rules of everyday life of the Islam, the failure of separation between state and religion, the high spirit of collectivity, the potential of Islam to legitimize states, the existence of the doctrine of jihad and its immediate reward of the Hereafter. Under the shadows of all the above, Islamic countries tend to be sensitive to the waves of fundamentalism that nevertheless in fact move ups and downs in accordance with social, political, and economic realities.</em></p><p dir="RTL"><strong>الملخص:</strong><strong> </strong>تبحث هذه الدراسة عن الأصولية وتقارن بينها وبين مفهوم التطرف والراديكالية، والحرفي وتستخلص بأنه من الممكن لإجراء دراسة حول ظاهرة الأصولية في نموذج ما بعد الوضعية كما تستخدمها العلوم الاجتماعية الحديثة. ونحن نعلم أن كل الأصولية في الأساس لها نفس الطابع. ومع ذلك، الأصولية الإسلامية تختلف اختلافا كبيرا من الحركات الأصولية الأخرى في كثير من الأمور الجوهرية، مثل القدرة على اختراق الحدود بين البلدان، والوفرة من الناشطين، وطابع الإسلام بأنها "حركة احتجاجية"، والطاعة الكاملة للقواعد الحياة اليومية للإسلام، وعدم الفصل بين الدولة والدين، وروح عالية من الجماعية، وإمكانات الإسلام لإضفاء الشرعية على الدول، وقوة تعاليم الجهاد ومكافأة فورية له في الآخرة. وتحت ظلال جميع العوامل المذكورة ، فإن الدول الإسلامية تميل إلى أن تكون حساسة للموجات الأصولية لأنها في الواقع تتحرك صعودا وهبوطا وفقا للحقائق الاجتماعية والسياسية والاقتصادية.</p><p><strong> </strong></p><p><strong>Abstrak:</strong> <em>Tulisan ini mengkaji fundamentalisme dan mengkaitkannya dengan konsep ekstremisme, radikalisme, dan skripturalisme. Tulisan ini sampai pada pendapat bahwa adalah hal yang mungkin untuk melakukan studi terhadap fenomena fundamentalisme dalam paradigma postpositivisme yang dianut oleh ilmu-ilmu sosial modern. Sebagaimana diketahui bahwa fundamentalis mempunyai karakter yang sama, Fundamentalisme Islam sesungguhnya berbeda dari gerakan-gerakan fundamentalis lain dalam banyak hal yang substantif, seperti; kemampuan untuk menembus batas-batas antar negara; banyaknya para aktifis; kenyataan bahwa Islam adalah “gerakan protes”; kepatuhan total para pengikutnya terhadap seperangkat ajaran praktis; kesulitan untuk memisahkan antara negara dan agama; kuatnya orientasi terhadap hal-hal yang bersifat kolektif; kekuatan Islam untuk melegitimasi negara; adanya perintah jihad; dan adanya janji yang segara diterima. Dalam naungan sinar semua hal di atas, negara-negara Islam cenderung peka terhadap gelombang fundamentalisme yang bagaimanapun sesungguhnya bergerak pasang dan surut sesuai dengan kondisi konkret sosial, politik, dan ekonomi negara-negara Islam yang ada. </em></p><p> </p><p><strong>Keywords:</strong> fundamentalisme, radikalisme, ekstremisme, Yahudi, Katolik, Islam, HTI, MMI.</p>
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Weaver, Andrew J., Jack W. Berry, and Stephen M. Pittel. "Ego Development in Fundamentalist and Nonfundamentalist Protestants." Journal of Psychology and Theology 22, no. 3 (September 1994): 215–25. http://dx.doi.org/10.1177/009164719402200307.
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This study was designed to investigate the comparative ego development, religious orientation, and doctrinal beliefs of three Protestant groups: life-long fundamentalists (n=25), fundamentalist converts (n=25), and nonfundamentalist converts (n=25). Subjects from the Southern Baptist Church (fundamentalists) and United Methodist Church (nonfundamentalists) were used. Three instruments were employed: the Wiggins Content Scale of Religious Fundamentalism from the Minnesota Multiphasic Personality Inventory, Loevinger's Washington University Sentence Completion Test of Ego Development, and Allport's Religious Orientation Scale. The fundamentalist and nonfundamentalist groups were doctrinally different; however, the groups did not differ in levels of ego development. The two fundamentalist groups scored higher on Allport's measure of intrinsic religious orientation. Methodological suggestions were made for future research of fundamentalists.
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Adeni, Adeni. "PARADOKS KOMUNIKASI-DAKWAH FUNDAMENTALIS SALAFI: KASUS MASJID NURUL JAM’IYAH JAMBI." Jurnal Dakwah Risalah 31, no. 1 (June 30, 2020): 48. http://dx.doi.org/10.24014/jdr.v31i1.8882.
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This article aims to analyze the dawa-communication paradoxes of the salafi-fundamentalits by questioning of what is the da’wah form of salafi-fundamentalist, so it is often labeled as intolerant and the term of fundamentalism is accused of being negative? The study focuses on the case of Masjid Nurul Jami’yyah, Jambi. By using qualitative research conducted with interview, observation and documentation, this paper concludes that da’wah of the salafi group is strickly and rigidly done. They are using the top-down communication approach as a seculer model of communication that tend to force da’wah recipients, and ignoiring the Islamic communication model emphasizing egalitarianism and two ways communication giving the recipient the freedom to accept or reject the da’wah message. The paradox of the salafi dawah lies not in the character or substansce of fundamentalism that they stand for, but in the way of da’wa-communication they use. The term of fundamentalism has absolutely no problem in a person’s religious context. Conversely, improper preaching can make the term fundamentalism being negative.
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Marchenko, Andrii. "RELIGIOUS FUNDAMENTALISM AND HUMAN RIGHTS: THE IDEA AND MODERN PRACTICE." Sophia. Human and Religious Studies Bulletin 19, no. 1 (2022): 27–32. http://dx.doi.org/10.17721/sophia.2022.19.6.
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The content of the concept of religious fundamentalism is analyzed; the peculiarities of positioning and forms of manifestation of the phenomenon of religious fundamentalism in the socio-cultural space of the modern world are considered; the specifics of the relationship and the existing fundamental contradictions between fundamentalist ideas and practices and the idea of human rights and ways to defend them are studied. It is concluded that religious fundamentalism is a complex phenomenon that has not only a purely religious nature but also socio-political essence, gives to faith an ideological character, and provides social action against cultural modernity and secular nature of power, while following religious orthodoxy. Religious fundamentalists seek to adhere strictly to the foundations of their sacred sources and texts, to defend a monopoly on the only possible point of view based on them, to follow unconditionally the letter of proposed definitions and interpretations, which is inevitably embodied in a certain doctrinal intransigence, which often contradicts modern values, which are usually associated with human rights and fundamental freedoms. Religious fundamentalism manifests itself as a worldview, an interpretation of reality based on a certain religious matrix, combined with political actions that flow from it and aimed at weakening democratic processes, against policies to promote pluralism and diversity in their interdependence. Religious fundamentalism is a divisive force that denies dialogue and democracy, asserts its view as absolute and the only possible, leads to the self-separation of religious fundamentalists from those who do not share their credo, restricts individual freedoms and human rights, and is the antithesis of them. In its most extreme forms, religious fundamentalism emerges as radicalism, which, when applied in practice, negatively affects not only the human rights situation but also the security or life of individuals and human communities.
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Harahap, Indra, and Muhammad Rahma Doni. "Motivasi Terselebung Gerakan Politik dan Fundamentalis terhadap Muslim." As-Syar'i: Jurnal Bimbingan & Konseling Keluarga 5, no. 3 (February 4, 2023): 761–65. http://dx.doi.org/10.47467/as.v5i3.2865.
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Fundamentalism, in the dictionary Theories and Schools in Philosophy and Theology is a view that emerged in 1909 and is used generally to designate a particular style of conservative Protestantism. Fundamentalism's aim is to preserve the foundations of faith and to combat attempts to reinterpret the Bible and theology in the light of modern knowledge. There are two approaches to understanding the symptoms of fundamentalism, namely objectivism and subjectivism. From an objectivist perspective, it is understood that fundamentalism arises because religious texts provide such legitimacy. From a subjectivist perspective, which places individuals as subjects who actively define their lives with the outside world, all fundamentalism is not only understood because religious texts teach it that way. As stated above, that the outside world is also an entity that also influences a person in internalizing his religious teachings. The attitude of the Batu Bara people towards political and fundamentalist movements is still very strong and rooted among the elders and native sons of the Batu Bara area who adhere to Malay cultural customs. Batu Bara, which is located in Pesisir Pantai, is one of the regencies in the province of North Sumatra where the majority of the people are ethnic Malays.
Keywords: Fundamentalism, School, Politics
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Venkatraman, Amritha. "Fundamentalism and its stereotypes." Medjunarodni problemi 58, no. 1-2 (2006): 7–35. http://dx.doi.org/10.2298/medjp0602007v.
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The author explains that in its origin the term fundamentalism has no direct negative or violent connotation. However, this term has often been applied to those who resort to violence based on the ideological or religious adherence. Historically, most of fundamentalists have been moderate and apply passive and peaceful methods in their activities. Only active fundamentalists use extreme measures to achieve their religious ideals. The heightening existence of the active fundamentalism, and the disruption caused by it, leads to the projection that all fundamentalists are inherently violent in nature. This stereotype has been imposed on Islam particularly in the post-September 11, 2001 period. Investigating the relationship between Islam and fundamentalism the author asserts that, even though fundamentalism can exist in Islam, not all Muslim fundamentalists are active and violent.
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Costa, Marcio Luis, and Alex Silva Messias. "FUNDAMENTALISMO RELIGIOSO CRISTÃO E ISLÂMICO: TENDÊNCIAS SOCIOPOLÍTICAS." PARALELLUS Revista de Estudos de Religião - UNICAP 10, no. 23 (December 2, 2019): 073. http://dx.doi.org/10.25247/paralellus.2019.v10n23.p073-087.
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Nas últimas décadas se observa o retorno da religião sob forma de fundamentalismo religioso, utilizando a mídia e instrumentos de pressão política para fazer valer suas crenças, pois diante do receio ao questionamento, os fundamentalistas veem no “outro”, no diferente, uma ameaça a ser combatida e, em alguns casos, extirpada para preservar suas convicções. O presente estudo tem por objetivo discutir as tendências sócio-políticas do fundamentalismo religioso cristão. Para tanto, com método bibliográfico narrativo, visitamos alguns autores em nível nacional e internacional, que abordam as condições que fizeram emergir o fenômeno social do fundamentalismo religioso, sua estruturação e atuação, até suas demandas sócio-políticas. Os resultados apontam que quando se identifica e transfere qualquer responsabilidade pessoal e histórica para as forças externas, o “outro”, entendido como pessoa e/ou instituição, não podemos negar que esse processo alcança dimensões de problema social. Notamos algumas tendências como mudança de movimento religioso para ideologia acirrada, da postura de fiel para militância, do “ad intra” das religiões para demandas “ad extra”, dos altares e púlpitos para ocupações políticas.Palavras-chave: Fundamentalismo Religioso; Protestante; Católico. CHRISTIAN RELIGIOUS FUNDAMENTALISM: SOCIAL-POLITICS TENDENCIESAbstractIn the last decades the return of religion in religious fundamentalism form can be observed, using media and instruments of political pressure, because when facing the fear of questioning, fundamentalists see in the “other”, in the different, a threat to be stopped and, in some cases, extirpated top preserve their convictions. This study aims to discuss the social-politics tendencies of the Christian religious fundamentalism. For that, with the narrative bibliographic method, we visited some authors of national and international level, that approach the conditions that caused the emergence of the religious fundamentalism social phenomenon, its structure and role, until its social-politics demand. The results show that when any personal or historical responsibility is identified and transferred to external forces, the “other”, understood as person and/or institution, we cannot deny this process reaches dimensions of social problem. We notice some tendencies such as the change of the religious movement to fierce ideology, from the posture of faithful to militancy, from “ad intra” of religions to “ad extra” demands, from the altars and pulpits to political positions.Keywords: Religious Fundamentalism; Protestant; Catholic.
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Anshor, Ahmad Muhtadi. "The Movement Of Islamic Fundamentalism The Classical, Pre-Modern And Contemporary." Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin 8, no. 2 (December 2, 2020): 143–70. http://dx.doi.org/10.21274/kontem.2020.8.2.143-170.
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Abstract
Religious fundamentalism is understood as an answer of the socialist group and the political elite of the religious in a religious group. So religious fundamentalism is always evolving in the modern era. As a study-based literature, this study will highlight the historical roots of religious fundamentalism in the era of the classical, pre-modern, and contemporary implications in the discovery model the thinking of fundamentalism religious in the contemporary era. The findings in this study show that fundamentalism has a few basic principles. Principles basic principles: the first is oppositional (understand resistance), the second the rejection of hermeneutics, the third rejection of pluralism and relativism, and the fourth is the rejection of the historical development and sociological. By using basic principles such then the movement of the Kharijites, the Wahabi movement in the Arabian peninsula, the movement of Shaykh Uthman and Fodio in Northern Nigeria, the movement Padri in Minangkabau and Al-Ikhwan al-Muslim in Egypt can be categorized in the movement of Islamic fundamentalism.
Keywords: Islamic Fundamentalism, classical, pre-modern, contemporary.
Abstrak
Fundamentalisme agama difahami sebagai sebuah jawaban dari kelompok sosialis dan elit politik keagamaan dalam sebuah kelompok agama. Sehingga fundamentalisme agama ini selalu berkembang dalam era modern saat ini. Sebagai kajian berbasis pustaka, kajian ini akan menyorot akar sejarah fundamentalisme agama pada era klasik, pra-modern, dan kontemporer yang berimplikasi pada penemuan model pemikiran fundamentalisme keagamaan pada era kontemporer. Temuan dalam kajian ini menunjukkan bahwa fundamentalisme memiliki beberapa prinsip dasar. Prinsip-prinsip dasar tersebut: pertama adalah oppositionalism (paham perlawanan), kedua penolakan terhadap hermeneutika, ketiga penolakan terhadap pluralisme dan relativisme, dan keempat adalah penolakan terhadap perkembangan historis dan sosiologis. Dengan menggunakan prinsip-prinsip dasar tersebut maka gerakan kaum Khawarij, gerakan Wahabi di semenanjung Arabia, gerakan Syaikh Usman dan Fodio di Nigeria Utara, gerakan Padri di Minangkabau dan Al-Ikhwan al-Muslimun di Mesir dapat dikategorikan dalam gerakan fundamentalisme Islam.
Kata Kunci : Fundamentalisme Islam, klasik, pra-modern, kontemporer.
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Bebbington, D. W. "Martyrs for the Truth: Fundamentalists in Britain." Studies in Church History 30 (1993): 417–51. http://dx.doi.org/10.1017/s0424208400011864.
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The systematic study of religious Fundamentalism is now well under way. The first of six promised volumes under the auspices of the Fundamentalism Project of the University of Chicago, making a global examination of such movements in many religions, was published in 1991. Collections of papers evaluating specific aspects of Fundamentalism have been issued, and the theological method of the contemporary British movement has been scrutinized. Its American equivalent is the subject of one of the most illuminating of post-war works on the history of Christianity in the United States. Yet the history of the British movement has been allowed to remain in obscurity. Although, as will be seen, there are understandable reasons for the neglect, the growth of interest in world-wide Fundamentalism makes study of its British expression timely. More certainly than some of the other forms of defensively-minded traditional religion elsewhere that are now being labelled ‘Fundamentalist’, the British movement is entitled to the name invented by its counterpart in America. It arose at the same time, looking to some of the same men for leadership, and displayed similar traits. So an attempt is made here to present an overview of the Fundamentalists in Britain.
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Koadhi, Sudir. "DAKWAH DAN ISLAM FUNDAMENTALIS." TASAMUH 16, no. 1 (December 1, 2018): 25–48. http://dx.doi.org/10.20414/tasamuh.v16i1.541.
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The term fundamentalism was initially used only to refer to Catholics who rejected modernity and maintained the teachings of religious orthodoxy. However, at present, the term is also used for adherents of other religions which have similarities so there are also Islamic, Hindu and Buddhist fundamentalism. Over time, the use of the term fundamentalism raises certain images, such as extremism, fanaticism, or even terrorism in maintaining religious beliefs. The Islamic fundamentalist movement in Indonesia is more influenced by domestic and foreign social-political instability, from the Dutch colonial era until the end of the Suharto government. The era of reform, freedom of opinion and groups, is a moment for fundamentalists to voice their opinions, offer solutions to overcome the multidimensional crisis that occurred in Indonesia. Therefore, the propaganda of wisdom, advice, and dialogue must continue to be established with the fundamental groups of Islam to straighten out some of them have come out of the rules of Amar makruf nahimungkar. Advice and dialogue must continue to be made for them to improve the shortcomings
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Pedersen, Kim Arne. "Grundtvig og fundamentalismen." Grundtvig-Studier 56, no. 1 (January 1, 2005): 86–124. http://dx.doi.org/10.7146/grs.v56i1.16472.
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Grundtvig og fundamentalismen[Grundtvig and fundamentalism]By Kim Arne PedersenThe chosen starting-point is Ole Vind’s perception of Gr as a Biblefundamentalist. Vind constructs a concept of fundamentalism along idea-historical lines and focuses on what he perceives to be Gr’s literal reading of, especially, the Old Testament; but he also emphasises that for Gr the Scriptures were directly inspired by God.Through the introduction of a theological-historical and secularhistorical definition of the concept of fundamentalism, Gr’s relationship to the Bible is examined with the aim of mounting a critique of Vind’s interpretation. Gr’s view of the Bible in the period 1810-11 to 1824-25 is characterised against the background of that struggle with himself which his conversion in 1810 entailed, and with the introduction of the theological-historical definition of fundamentalism.This finds its starting-point in fundamentalism as a concrete historical phenomenon in the USA at the end of the 19th and beginning of the 20th century. It is distinguished by the resolution of traditional Christianity into five dogmatic points, including the dogma of verbalinspiration (every word in the Holy Scriptures is divinely dictated), to which is added the individual Christian’s personal inner experience with its basis in conversion.With this as background, Gr may be called fundamentalist in the period 1810 to 1824-25, since Gr (1) has been through a more or less pietistic conversion, (2) rejects a historical-critical approach to the Bible, (3) holds firm to verbal-inspiration, (4) rejects a modem interpretation of Christianity, (5) holds firm to traditional Christianity against the rationalists and would certainly have been able to subscribe to the fundamentalists’ five points, (6) rejects a scientific explanation of the world, and (7) believes that a form of scientific alternative to the world-picture of the natural sciences can be worked out on a Biblical basis. However, the theological-historical definition of fundamentalism needs to be supplemented by a secular-historical determination of the concept. Here a link is made with Uffe Østergaard’s demonstration of the significance of the art of printing in the Reformation as a prerequisite of fundamentalism, in that verbal-inspiration is thus placed centre-stage. Østergaard’s point is that fundamentalism is not only a reaction against modernisation, but is itself a modem phenomenon, and here he focuses upon the fundamentalists’ insistence upon a direct access to Scripture independently of religious tradition’s mediating influence. Here Østergaard’s observations are supplemented by the viewpoint that the revivalist movements of the 18th and 19th centuries are the foundation of fundamentalism; and the German concept-historical school’s concept of modernity is introduced, supplemented by Habermas’s Kant-inspired determination of subjectivity as the core of modernity, and of secularisation as a consequence of the differentiation of spheres of validity it entails.Finally, it is proposed that fundamentalism in a secular-historical sense must be seen as a consequence of secularisation as an historical phenomenon, affected by industrialisation and the dominance of the natural sciences after 1850. Thus fundamentalists belong in the period after 1850 as the second phase of modernisation, and they seek to direct society back to an idealised golden age.The core of the theological-historical definition of fundamentalism is the conflict between traditional religion and a modem interpretation of it; the core of the secular-historical definition is the conflict between modernisation/secularisation and a religious reaction against this, which desires the whole of society or a state within the state free of secularisation.After Gr’s struggle with aspects of his understanding of Christianity in 1824-25 his view of the Bible becomes freer and he breaks explicitly with the dogma of verbal-inspiration. However, Gr’s location in time itself, and his complex attitude towards modernity is of more importance. (1) Gr can hardly be lumped together with that group of modem intellectuals, people with education, who are related to industrial and post-industrial society and who are going through a fundamentalist conversion. Grundtvig belongs in another age, in modernity’s first phase from 1750 to 1850 - and his concept of modernity can be extrapolated from analyses of his complex attitude towards Kant’s concept of autonomy. The facts that (2) between 1811 and 1824 he is an adherent of verbal-inspiration, and (3) in his battle with Enlightenment theology (and in that connection with the ecclesiastical authorities) he turns against the traditional theological teaching institutions, and (4) he wishes to reform theology, are not sufficient grounds for characterising him as a fundamentalist, for Gr (5) does not want, as do the fundamentalists, a return to an idealized golden age. In Gr’s notion of the sequence of national congregations, and the fact that the one succeeds to the other, lies hidden a historical mentality stamped with the idea that the different congregations embody different characteristics. To conceptualise change is modem, and in that sense Gr is stamped with modernity. (7) Ultimately, Gr does not seek to stifle the scientific attempt to clarify the Bible and the world independently of a literal reading of the Old Testament. This Vind overlooks, when he alleges that even after 1825 Gr can be called a fundamentalist.The decisive characteristic which divides Gr from fundamentalism is really not his break with Bible-Christianity in 1823, 1824 and 1825, nor his related rejection of verbal-inspiration, but rather the opening of his mind in relation to the naturalists, and therewith the theologicallyorientated foundation of this opening upon two central concepts: his educational idea - that is, the separation between church and school - and his idea of freedom. The educational concept and the concept of freedom are indissolubly bound together, and Gr’s thematising of freedom in respect of things scientific is tied up with his consciousness of modernity.
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Schumm, Walter R., Felix C. Obiorah, and Benjamin Silliman. "Marital Quality as a Function of Conservative Religious Identification in a Sample of Protestant and Catholic Wives from the Midwest." Psychological Reports 64, no. 1 (February 1989): 124–26. http://dx.doi.org/10.2466/pr0.1989.64.1.124.
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Chi and Houseknecht in 1985 reported a negative relationship between fundamentalism and marital adjustment when only one spouse was a fundamentalist and no relationship when both were fundamentalists. In this study of 174 Protestant and Catholic wives, frequency of church attendance and self-identification as a fundamentalist, evangelical, or charismatic Christian were used to predict nine measures of marital quality in a regression analysis, with controls for marital social desirability. No significant relationships were found between the independent and dependent measures. No relationship was observed between the independent variables and marital social desirability.
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Harahap, Indra, and Sintia Maunasah Bako. "Paradigma Masyarakat Terhadap Gerakan Politik Fundamentalisme Hindu di Bali." Tarbiatuna: Journal of Islamic Education Studies 3, no. 1 (March 1, 2023): 157–60. http://dx.doi.org/10.47467/tarbiatuna.v3i1.2859.
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Hindu fundamentalism is the thinking of a group of people who tend to prove religious and political reform in Hinduism. The emergence of fundamentalism is due to cultural, social, political and ideological problems. Where ideology is the goal of fundamentalism to regulate the political system of economic resources and others.The method used in this research is qualitative method. The purpose of this study is to discuss how the views / ways of thinking of the community are related to the Hindu fundamentalist political movement. The results of this study indicate that Hinduism has high religious fundamentalism and political tolerance
Keywords: paradigm, politics, Hindu fundamentalism
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Tajdini, Mohammad M. "Fundamentalism and Skepticism." International Journal of Applied Philosophy 33, no. 1 (2019): 89–103. http://dx.doi.org/10.5840/ijap201981117.
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Fundamentalism was and still is a major threat to global peace and security. The modern world has shown itself to be vulnerable to this persistent threat. The emergence and growth of many fundamentalist cults in the last century, from fascism and communism to various types of religious fundamentalism, is sufficient proof of this point. This paper presents a philosophical investigation of fundamentalism and its specific relation to skepticism, and highlights the ineffectiveness of skeptical philosophies to prevent fundamentalism in human society. Finally, it identifies a theoretical problem in modern thought which is at least partly responsible for the practical vulnerability of the modern world to fundamentalism, and discusses the possibility and necessity of a solution to fix that problem.
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Sihombing, Marvel M. A. A. N., Tutut Chusniyah, and Pravissi Shanti. "Fundamentalisme agama sebagai prediktor intoleransi politik pemuda Hindu di Bali." Flourishing Journal 1, no. 2 (February 28, 2021): 144–52. http://dx.doi.org/10.17977/um070v1i22021p144-152.
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Abstract: This study aims to (1) determine the level of religious fundamentalism of Hindu youth in Bali, (2) to determine the level of political intolerance of Hindu youth in Bali, (3) to determine religious fundamentalism as a predictor of political intolerance of Hindu youth in Bali. This research is quantitative research with descriptive and correlational predictive methods. The population in this study were Hindu youth in Bali and the sample used in this study was 90 people with a purposive sampling technique. The instrument in this research is a scale of religious fundamentalism and a scale of political intolerance. The analysis of the research data uses descriptive analysis with categorization based on the T value. Hypothesis testing uses simple linear regression analysis techniques. The results of this study indicate that Hindu youth in Bali (1) have religious fundamentalism which is categorized as high, (2) have political tolerance, and (3) religious fundamentalism is not a predictor of political intolerance because of the significance level of 0.644.
Keywords: Religious Fundamentalism; Political Intolerance; Hindu Youth
Abstrak: Penelitian ini bertujuan untuk mengetahui (1) tingkat fundamentalisme agama pemuda Hindu di Bali, (2) tingkat intoleransi politik pemuda Hindu di Bali, (3) mengetahui fundamentalisme agama sebagai prediktor intoleransi politik pemuda Hindu di Bali. Penelitian ini merupakan penelitian kuantitatif dengan metode deskriptif dan korelasional prediktif. Populasi dalam penelitian ini yaitu pemuda Hindu di Bali dan sampel yang digunakan dalam penelitian ini sebanyak 90 orang dan menggunakan teknik purposive sampling. Alat ukur dalam penelitian ini berupa skala fundamentalisme agama dan skala intoleransi politik.Analisis data penelitian menggunakan analisis deskriptif dengan pengkategorian berdasarkan pada nilai T. Uji hipotesis menggunakan teknik analisis regresi linier sederhana. Hasil penelitian menunjukkan bahwa pemuda Hindu di Bali (1) memiliki fundamentalisme agama yang dikategorikan tinggi, (2) memiliki toleransi politik , dan (3) fundamentalisme agama bukan merupakan prediktor intoleransi politik karena taraf signifikansi 0,644.
Kata kunci: Fundamentalisme Agama; Intoleransi Politik; Pemuda Hindu
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Rahman, Sami Ur, Kaniz Fatima, and Nasir Zaman. "RISE OF FUNDAMENTALISM IN INDIA: ITS EFFECTS ON INDIA’S SOCIAL FABRIC AND NEIGHBORING NATIONS IN SOUTH ASIA." Pakistan Journal of Social Research 04, no. 01 (March 31, 2022): 975–82. http://dx.doi.org/10.52567/pjsr.v4i1.1307.
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Since the beginning of the 21st century, the world has witnessed a new wave of rising religious and national fundamentalism. The fundamentalist ideas of superiority of religion, race, and ethnicity have been reignited in the minds of common people by many politicians across the world. Owing to the fundamentalist ideas of India's far-right Bharatiya Janata Party, India, and its neighboring countries are also witnessing a new radical mindset in the region that is leading this region towards a pitfall of disastrous instability. In the following lines, there will be an attempt to understand how fundamentalism can be disastrous for any State and what repercussions can Indian democracy, society, its immediate neighbors, and the world at large can face in the wake of rising Hindutva fundamentalism therein. Keywords: Fundamentalism, Hindutva, BJP, Ideology, Secularism, Indian Constitution, Destabilization.
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Plaul, Constantin. "Fundamentalism as problem of identity: Social psychological observations in theological perspective." Issues of Theology 2, no. 3 (2020): 441–56. http://dx.doi.org/10.21638/spbu28.2020.304.
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The article analyses the so-called religious and non-religious fundamentalism. From an empirical perspective, fundamentalism appears to be a constant phenomenon of modern life. The author claims that the principle possibility of fundamentalism has its roots in the sociocultural structures of Modernity. Of course, fundamentalist positions do not emerge necessarily, but they are inscribed in these structures as a permanent option. In the field of identity construction, the relation between fundamentalism and modern life can be explored especially well. This is because under modern conditions identity formation processes have not only found new opportunities, but also risky challenges. Herein lays a significant motive for fundamentalist identity constructions. To shed some light on this problematic complex, the author refers to insights of classical social psychology (Dilthey, Mead, Hofstätter, Goffman, Krappmann) and applies them to the problem here at stake. Because of the close nexus between fundamentalism and religion, religion plays an important role in the author’s argument. Reasoning from a protestant theological point of view, the author is not limited to a descriptive approach, but also offers a normative critique.
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Pavlica, Drazen. "Worldview of religious fundamentalism." Sociologija 58, no. 3 (2016): 389–409. http://dx.doi.org/10.2298/soc1603389p.
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This paper deals with analysis of central elements that worldview of religious fundamentalism contains. Introduction offers general indications on essence of fundamentalism. In further exposition we pay attention to determinative parts of it. In the first place, we want to comprehend the patterns of holy scripts interpretation that fundamentalists use. Further, we ask ourselves how they construct their own identity as well as identity of other, as well as, in what sort of politics do they swear in? What kind of relation towards death fundamentalists have? Also, what kind of concept of historical course do they offer? At the end, we endeavor to reach antropologic basis of fundamentalism as such.
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Buana, Prasojo Chandra, Ujang Rohman, and Nur’aini Azizah. "PENGARUH RELIGIOUS FUNDAMENTALISM TERHADAP KEPUASAN HIDUP DENGAN OPTIMISME SEBAGAI VARIABEL MEDIATOR PADA MAHASISWA." Proyeksi 17, no. 2 (October 31, 2022): 72. http://dx.doi.org/10.30659/jp.17.2.72-83.
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Agama dan politik menjadi topik yang cukup hangat di beberapa tahun terakhir. Fenomena tersebut bermunculan di sejumlah negara-negara di dunia yang menimbulkan ketidakstabilan politik di negara tersebut. Hal itu sangat menggelitik rasa penasaran, sehingga peneliti merasa tertarik untuk meneliti fenomena ini, terutama mengenai fundamentalisme agama. Tujuan dari penelitian ini adalah untuk menguji pengaruh fundamentalisme agama terhadap kepuasan hidup yang dimediatori oleh optimisme. Desain penelitian ini adalah kuantitatif kausalitas dengan tiga variabel utama yakni religious fundamentalism, kepuasan hidup, dan optimisme. Subjek penelitian ini sebanyak 274 orang mahasiswa UIN Sunan Gunung Djati Bandung dengan pengambilan data dilakukan secara online menggunakan google form. Hasilnya, tidak terdapat pengaruh yang signifikan antara religious fundamentalism terhadap kepuasan hidup (.37>.05). Optimisme juga tidak terkonfirmasi memediasi antara religious fundamentalism dan kepuasan hidup. Namun, terdapat pengaruh yang signifikan antara religious fundamentalism dan optimisme terhadap kepuasan hidup secara simultan (.00>.05) sebesar 22,2 %.
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Sethi, Sheena, and Martin E. P. Seligman. "Optimism and Fundamentalism." Psychological Science 4, no. 4 (July 1993): 256–59. http://dx.doi.org/10.1111/j.1467-9280.1993.tb00271.x.
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Explanatory style from nine religious groups, representing fundamentalist, moderate, and liberal viewpoints, was investigated by questionnaire and by blind content analysis of their sermons and liturgy. Fundamentalist individuals were significantly more optimistic by questionnaire than those from moderate religions, who were in turn more optimistic than liberals. The liturgy and sermons showed the parallel pattern of optimism. Regression analyses suggested that the greater optimism of fundamentalist individuals may be entirely accounted for by the greater hope and daily influence fundamentalism engenders, along with the greater optimism of the religious services they hear.
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LAWRENCE, BRUCE B. "AHMAD S. MOUSSALLI, Moderate and Radical Islamic Fundamentalism: The Quest for Modernity, Legitimacy, and the Islamic State (Gainesville: University Press of Florida, 1999). Pp. 249. $49.95/cloth." International Journal of Middle East Studies 33, no. 2 (May 2001): 317–19. http://dx.doi.org/10.1017/s002074380134206x.
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This is the slyest, and therefore smartest, assessment of Islamic fundamentalism currently available. The author, a prolific Lebanese political theorist, has offered in this, his fourth monograph on the subject, a well-argued, highly original thesis. Moussalli asks one basic question: does Islamic fundamentalism have a philosophical basis? “Yes, it does,” he replies, “but it is not the same basis for all Islamic fundamentalists.” He then proceeds to demonstrate how particular Islamic fundamentalist theorists have addressed issues such as ideology and knowledge, society and politics, from their own philosophical perspective. The argument is markedly tilted toward politics, as each of the six chapters examines either a facet of political philosophy or the discourse of a particular theorist on the Islamic state. The first three chapters are framed as general overviews, first of the fundamentalism–modernism dyad, then of the epistemological divide between divine revelation and human reason, and finally of the discursive dichotomy between the Islamic state and democratic pluralism. The next three chapters shift to dominant theorists, the three “heroes” of Islamist ideology. Chapter 4 examines Hasan al-Banna on the Islamic state; Chapter 5, Sayyid Qutb. Chapter 6 takes up the most prominent current Islamist: Hasan al-Turabi. Not since Hamid Enayat's Modern Islamic Political Thought (Texas, 1982) has any scholar made such a comprehensive effort to trace the patterns of similarity—and the evidence of conflict and disagreement—among the major ideologues of Islamic fundamentalism.
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Basyir, Kunawi. "MENIMBANG KEMBALI KONSEP DAN GERAKAN FUNDAMENTALISME ISLAM DI INDONESIA." Al-Tahrir: Jurnal Pemikiran Islam 14, no. 1 (May 1, 2014): 23. http://dx.doi.org/10.21154/al-tahrir.v14i1.70.
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<p>Studies on religious fundamentalism has re-drawn a serious attention from scholars after the ascalation of a series of religious violence in the name of religion, including in Indonesia. Several theories of political radicalization have been formulated. These theories ironically exert serious implication of stigmatization and over-generalization to Muslims in many parts of the world who have nothing to do with fundamentalist and radical Islam. This article attempts to problematize those theories and concepts of Islamic fundamentalism in Indonesia. This article argues that the definition of Islamic fundamentalism that many scholars have formulated do not work properly. The Indonesian discourses show that Islamic fundamentalism is often seen as movements or thoughts that respond and criticize the ideology of Islamic modernism. A common theory of Islamic fundamentalism in Indonesia divides Islamic fundamentalism into two kinds, namely radical fundamentalism such as <em>Front Pembela Islam</em>, and soft fundamentalism such as <em>Hizbut Tahrir Indonesia</em> and <em>Majelis Mujahidin Indonesia.</em> However, similarities between these two kinds of movement in terms of their views on secularization and democracy are ample so that such s definion is misleading.</p><p>Keywords: concept of fundamentalism, radical fundamentalism, peaceful fundamentalism </p>
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Harahap, Rohinur Annasari, and Indra Harahap. "Paradigma Masyarakat Kabupaten Siak terhadap Gerakan Politik Fundamentalis Hindu." Jurnal Ilmiah Universitas Batanghari Jambi 23, no. 2 (July 26, 2023): 1485. http://dx.doi.org/10.33087/jiubj.v23i2.3417.
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Fundamentalism is a phenomenon that appears in every religious tradition in the world such as Christianity, Judaism, Islam, Hinduism and Buddhism. Fundamentalism has played an important role in global politics, especially in its interaction with democracy in several countries. Fundamentalism appears based on several factors not only related to religious issues but also social and political issues. This study examines how the people of Siak Regency view Hindu fundamentalist political movements. This study uses a descriptive-interpretative approach.
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Wallis, Roy, Steve Bruce, and David Taylor. "Ethnicity and Evangelicalism: Ian Paisley and Protestant Politics in Ulster." Comparative Studies in Society and History 29, no. 2 (April 1987): 293–313. http://dx.doi.org/10.1017/s0010417500014511.
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The question of the conditions that must prevail before fundamentalist religion can play a significant part in politics has loomed large in recent years with the resurgence of Islamic fundamentalism in the Middle East. Protestant fundamentalism has drawn somewhat less attention, except for the case of the new Christian right in America. Nowhere in the contemporary world are the politics of conservative Protestantism more clearly visible than in Northern Ireland. Therefore, in this essay we seek to explain why Protestant fundamentalism has achieved such prominence and success in Ulster in recent years. First, we present a comparative analysis of conservative Protestant politics in the English-speaking world. Second, we offer an historically informed analysis of the rise of Ulster's most successful fundamentalist politician, the Reverend Ian Paisley.
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Ozzano, Luca. "RELIGIOUS FUNDAMENTALISM AND DEMOCRACY." RELIGION AND POLITICS IN INDO-PAKISTANI CONTEXT 3, no. 1 (June 1, 2009): 127–53. http://dx.doi.org/10.54561/prj0301127o.
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This essay deals with religious fundamentalist movements engaged in democratic politics: a phenomenon still not thoroughly analyzed by comparative political science. First of all, it proposes a definition of religious fundamentalism which can be suitable for political science research (connecting the existing theories about fundamentalism to the literature about collective identities and social movements: particularly the political opportunity structure and resource mobilization models). Later, it takes into account four cases of religious fundamentalist movements in democratic regimes: the Christian right in the USA, the sangh parivar in India, the Jewish religious nationalist movement in Israel, and the Islamist movement in Turkey. In this section, the main features of the movements’ mobilization and their political strategies are singled out. The work eventually tries to find out common patterns by comparing the different movements, their relationship with politics, and their impact on public policies. Particularly, it proposes a typology of fundamentalist movements in democracy, according to their political strategies and the ideological orientation of their issues.
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Benson Ohihon, Igboin. "FUNDAMENTALISMS, SECURITY CRISIS AND TOLERANCE IN GLOBAL CONTEXT: THE NIGERIAN EXPERIENCE*." POLITICS AND RELIGION JOURNAL 6, no. 1 (June 1, 2012): 89–111. http://dx.doi.org/10.54561/prj0601089o.
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In recent times, the resurgence of critical security questions has gained prominence in global tabloid, consciousness and discourse. From Tunisia, Algeria, Egypt, Libya, Yemen to Syria; the Nigerian experiences of the Golden Jubilee Independence bombing, for which MEND claimed responsibility, the Boko Haram incendiary that has gravitated into suicide bombing, among others are extant. The causes of these ‘security crises’ can be traced squarely to fundamentalisms: religious fundamentalism or religious nationalism; hegemonic fundamentalism, capitalist fundamentalism, ethnic fundamentalism, existential fundamentalism, ethical fundamentalism, etc. These explain the deepening and proliferation of conflicts in countries around the globe. The response to this state of affairs has been ‘sermon’ on tolerance in the face of aggressive terror. Tolerance may not have been properly conceptualized. The thrust of this paper, therefore, is to stimulate interest in the conceptualization of these terms so that their understanding would pave the way for long lasting solutions. In so doing, the paper will employ historical and philosophical approaches to situate the arguments.
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Lemanto, Eduardus. "Fundamentalism: a Religious Cognitive Bias? A Philosophical Discourse of Religious Fundamentalism." RUDN Journal of Philosophy 27, no. 1 (March 30, 2023): 163–74. http://dx.doi.org/10.22363/2313-2302-2023-27-1-163-174.
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Fundamentalism has been widely reckoned as one among many other watchful social phenomena currently. There are two general approaches to it. The first is from those who perceive fundamentalism as a movement of militant piety found almost in any religion, and therefore fundamentalism cannot necessarily be identified with a violent movement. The second is from those who categorize fundamentalism as a political movement with an objective of worldly power, and therefore it is susceptible to turning into a violent movement. In investigating the two views closely, I attempt to put forward a couple of hypothetical inquiries. Is fundamentalism a common phenomenon and common feature found in almost any religion? The answer is yes. Is fundamentalism identical to violent movement? The answer is no. Is fundamentalism then impossibly and utterly unrelated to violent movements? The answer is no. If fundamentalism is unidentical with violent movements but not a few fundamentalists can also turn to be perpetrators of what is called religious violence or violence in the name of religion, then what arguments can be set forth to ensure that fundamentalism cannot be overlooked anymore as one among many other major social problems of our age? This article aims to examine fundamentalism through epistemological and axiological criticism, and to investigate that to a certain range fundamentalism is a form of religious cognitive and behavioral bias, and both as a militant piety and as a political movement fundamentalism should at best be approached from their interplayed relation.
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Shairgojri, Aadil Ahmad. "Rising Fundamentalism: The Challenging Time for Secularism." Journal of Language and Linguistics in Society, no. 23 (May 16, 2022): 29–34. http://dx.doi.org/10.55529/jlls.23.29.34.
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Fundamentalism is the belief in ancient and traditional forms of worship, as well as the belief that whatever is written in a holy book is correct. It was especially noticeable in the twentieth century, which sought to recover and publicly institutionalise aspects of the past that had been obscured by modern life. Fundamentalism has seen a meteoric rise in the twenty-first century, with fanaticism and international terrorism on the rise as well. Fundamentalists consider secular states to be their primary adversary because their goals do not always coincide with one another. All of these goals, according to the fundamentalists, are obstacles to t their ultimate goal of preserving the spiritual dimension of human life. Fundamentalism is an ideology that has not only taken hold in poor and underdeveloped countries, but has also taken hold in developed, liberal, and democratic countries. The primary goal of this research is to demonstrate that fundamentalism is on the rise at a time when secularism is under threat.
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Shairgojri, Aadil Ahmad. "Rising Fundamentalism: The Challenging Time for Secularism." Journal of Psychology and Political Science, no. 22 (March 29, 2022): 17–23. http://dx.doi.org/10.55529/jpps.22.17.23.
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Fundamentalism is the belief in ancient and traditional forms of worship, as well as the belief that whatever is written in a holy book is correct. It was especially noticeable in the twentieth century, which sought to recover and publicly institutionalise aspects of the past that had been obscured by modern life. Fundamentalism has seen a meteoric rise in the twenty-first century, with fanaticism and international terrorism on the rise as well. Fundamentalists consider secular states to be their primary adversary because their goals do not always coincide with one another. All of these goals, according to the fundamentalists, are obstacles to t their ultimate goal of preserving the spiritual dimension of human life. Fundamentalism is an ideology that has not only taken hold in poor and underdeveloped countries, but has also taken hold in developed, liberal, and democratic countries. The primary goal of this research is to demonstrate that fundamentalism is on the rise at a time when secularism is under threat.
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Posłuszna, Elżbieta, and Daniel Kucharek. "RESSENTIMENT AND IDEOLOGICALLY MOTIVATED VIOLENCE." International Journal of New Economics and Social Sciences 18, no. 2 (December 31, 2023): 101–11. http://dx.doi.org/10.5604/01.3001.0054.3041.
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The aim of the article is to explain, on the basis of the concept of ressentiment, the relations linking inferiority with fundamentalism, fanaticism and ideologically motivated violence. The author of the article puts forward a hypothesis regarding the sources of the latter phenomenon. The hypothesis is: in a situation where the fundamentalist values born of ressentiment and their legitimations cannot stand in the face of the doubts provided by other fundamentalisms (other competing visions of the world), faith in their metaphysical grounding is sharpened. The sharpening of faith is fol-lowed by fanatical activity aimed at dispelling the doubts that have arisen. This fanatical activity is not only an intellectual protection against doubts arising from a given fundamentalism, but a re-sponse to the external threats that may result in loss of faith. When threats are "serious", that is, when they strongly affect the worldview built on the values generated by ressentimental revaluation, they must result in frustration (related to the pain of inferiority), which under favourable circum-stances turns into aggression and violence.
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Bula, Germán Ulises, María Clara Garavito, and Sebastián Gonzalez. "Cognitive Bubbles: Towards a Logic of Fundamentalism." Tópicos, Revista de Filosofía, no. 60 (October 27, 2020): 413–36. http://dx.doi.org/10.21555/top.v0i60.1187.
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This paper examines fundamentalist cognition from a formal perspective with the aim of showing that such a perspective has explanatory power. Formal traits in fundamentalist thought are shown to turn up consistently in different fundamentalist groups and regarding different issues, and to be related to fundamentalist groups’ dynamics, theology, and political organization. Analysis of fundamentalist cognition also suggests that the epistemological stance of strong relativism in the public sphere may be conducive to fundamentalism.
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van Geuns, Suzanne. "Mothers for a Christian Nation." Exchange 43, no. 2 (May 12, 2014): 192–206. http://dx.doi.org/10.1163/1572543x-12341317.
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Abstract Believers of the American Quiverfull movement reject all forms of contraception. They promote having as many children as God is willing to give and raising these children to be righteous Christians, with the explicit purpose of creating a Christian nation. The movement has no central institutions: believers communicate online, through blogs and forums. This article investigates where the Quiverfull movement can be situated within the realm of American Christianity as well as its relation to modernity. By using Moojan Momen’s fundamentalism-liberalism spectrum to locate the movement on the map of Christianity, the article argues that the Quiverfull position can be best understood by relating its standpoints on gender and family politics to those of American evangelical fundamentalist churches. Yet Quiverfull stances do not entirely fit the fundamentalist frame. The Quiverfull focus on a biblical future, rather than a biblical past, sets this movement apart from evangelical fundamentalism. Though the Quiverfull movement is small now, its tactics and strategies might provide Christian fundamentalists with new perspectives on growth and the preservation of Christian morals. Rearticulating their biblical convictions online in modern ways, Quiverfull women are working towards a modernity that is transformed to be wholly Christian, one baby at a time.
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Izad, Rohmatul. "Akar Gerakan Teologi Politik Fundamentalisme Islam Abad Modern Perspektif Karen Armstrong." Islamika Inside: Jurnal Keislaman dan Humaniora 4, no. 1 (June 10, 2018): 1–23. http://dx.doi.org/10.35719/islamikainside.v4i1.44.
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The article analyzes the root of political movement of Islamic fundamentalism in the modern era with particular focus on tracing theological and political reason of this group in Karen Armstrong’s work. The author tries to critically discuss Armstrong’s views about political ideology held by the Islamic fundamentalism. Since the Islamic fundamentalism needs to be carefully understood as a political movement, it can help us to clearly identify their position along with their ideological basis they fight for. This study concludes that various types and forms of what so-called “fundamentalism” should be essentially observed as political-theological discourse; a sort of nationalism or ethnicity which is articulated in religiously manner. Therefore, fundamentalism can be understood as a political movement based on Islamic ideology. Furthermore, the theology and ideology of fundamentalists have been psychologically rooted from fear and anxiety. It has been a result of their assumption that the proponents of secularism would annihilate them. The fundamentalism is not an obsolete matter from the past; rather it is a modern and innovative movement.
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Nur Zen Hasanah, Rizki Alfi, Ria Rifkiah, and Asep Abdul Muhyi. "Contemporary Traditions and Challenges: Tafsir Maudhu’I’s Study of Islam and Fundamentalism<b></b>." Bulletin of Islamic Research 2, no. 2 (June 4, 2024): 181–98. http://dx.doi.org/10.69526/bir.v2i2.7.
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Islam and fundamentalism have become significant subjects in contemporary studies of religion and politics. The presence of fundamentalism in the context of Islam poses complex challenges, particularly in managing the relationship between tradition and contemporary realities. This research employs descriptive and thematic content analysis methods to analyze the phenomenon of Islamic fundamentalism, exploring its origins, characteristics, and impacts in social, political, and cultural contexts. Through a descriptive approach, this research provides a comprehensive overview of the phenomenon of Islamic fundamentalism from historical, doctrinal, and practical perspectives. Thematic content analysis allows for an understanding of interpretations and applications of Islamic doctrines that underpin fundamentalist movements. The findings highlight the complexity of the relationship between the rich tradition of Islam and rapidly changing contemporary contexts. While fundamentalism often claims to uphold the "purity" of tradition, this research demonstrates how rigid understandings and interpretations often conflict with the values of modernity, human rights, and pluralism. The results of this research provide deep insights into the dynamics between Islam, fundamentalism, and contemporary challenges. Their implications stimulate critical reflection on how Muslim and non-Muslim societies can respond to these challenges in ways that promote dialogue, tolerance, and mutual understanding.
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Hart, D. G. "Mainstream Protestantism, “Conservative” Religion, and Civil Society." Journal of Policy History 13, no. 1 (January 2001): 19–46. http://dx.doi.org/10.1353/jph.2001.0024.
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Just fifty-five years ago, the idea of a front-running presidential candidate from either the Democratic or Republican parties campaigning at Bob Jones University was unthinkable. After all, BJU was on the cultural periphery owing to its fundamentalist reputation. Having lost the battles in the mainline Protestant denominations and having suffered the ignominy of the Scopes Trial, fundamentalists like those who sent their children to Bob Jones in the 1940s were so busy trying to recover from these defeats that the thought of deciding a presidential election would have been delusional. Carl F. H. Henry spoke volumes for the movement when in his important little book, The Uneasy Conscience of Fundamentalism (1947), he lamented that for “the first protracted period in its history,” the evangelical faith of fundamentalists stood “divorced from the great social reform movements.” Henry, who was emerging as an influential leader of a new generation of fundamentalists, neo-evangelicals as they would call themselves, wrote this book as a protest against fundamentalism's self-chosen social and political isolation. In other words, the task for evangelical leaders at mid-century was to prod fundamentalists back into public life. And this is what makes George W. Bush's appearance at Bob Jones University during the weeks leading up to the 2000 South Carolina Republican primary truly remarkable. It reveals a seismic shift among conservative Protestants. Within a brief period, evangelicals went from denouncing politics as a form of worldliness to demanding a place at the table.