Relevant bibliographies by topics / Religious fundamentalism

Academic literature on the topic 'Religious fundamentalism'

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Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Religious fundamentalism"

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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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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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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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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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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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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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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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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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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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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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Dissertations / Theses on the topic "Religious fundamentalism"

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Hoffmeister, Andrew Charles. "Fundamentalism and Modernity: A Critique of the "Anti-Modern" Conception of Fundamentalism." Digital Archive @ GSU, 2006. http://digitalarchive.gsu.edu/rs_theses/3.

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This paper addresses the conception that fundamentalisms are “anti-modern.” I propose that this view is a mischaracterization of fundamentalisms. I argue that an understanding of fundamentalisms would be better served by forgoing this “anti-modern” characterization and instead approaching fundamentalisms from the perspective that they are wholly modern phenomenon. In my analysis I use the writings and speeches of Pat Robertson as examples of the modern nature of America Fundamentalism in four areas. The first area examines how the Enlightenment influenced Fundamentalism’s development of inerrantism. The second area examines Fundamentalism’s prophetic interpretation. The third area examines the political nature of Fundamentalism. The fourth area examines Pat Robertson’s rhetoric to reveal that he reflects philosophically modern thought and rejects postmodernism.
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De, Sousa Rebecca M. "Varieties of Fundamentalism." unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-01042007-150945/.

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Thesis (B.A. Honors)--Georgia State University, 2006.
Timothy Renick, committee member. Electronic text (116 p.) : digital, PDF file. Description based on contents viewed July 9, 2007. Includes bibliographical references (p. 111-116).
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Jonasson, Katarina. "Är fundamentalism det nya F-ordet? : En intervjustudie med gymnasieelever om fundamentalism." Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-139422.

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Denna uppsats handlar om fundamentalism där fokuset kommer vara på hur gymnasielever resonerar kring ämnet samt vilken syn eleverna har om hur fundamentalism behandlas i skolan. Detta är en intervjustudie som är genomförd med hjälp av en hermeneutisk metod, metoden handlar kort om att tolka vad personen verkligen menade. Uppsatsen behandlar även historien kring fundamentalism, definitioner, karaktärsdrag och hur man arbetar med ämnet i skolan med fokus i religionsundervisningen. Målet med uppsatsen är att få en förståelse om hur elever uppfattar ämnet för att förbereda mig själv som framtida lärare. Det man slutligen kan se i uppsatsen är att större delen av elever inte har någon kännedom om fundamentalism och många har inte ens hört talas om begreppet tidigare. De få elever som hade hört om fundamentalism var antingen intresserade i religionsämnet eller troende inom någon religion. Dessutom var det endast en av de medverkande som hade behandlat fundamentalism i skolvärlden.
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Weller, Paul Gareth. "The Salman Rushdie controversy, religious plurality and established religion in England." Thesis, University of Leeds, 1996. http://etheses.whiterose.ac.uk/373/.

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This thesis argues that the Salman Rushdie controversy has a range of "entails" which focus and contribute to the need for a reconsideration of the complex constitutional nexus of religion, society and state currently embodied in the establishment of the Church of England. Chapter 1: The Introduction, acknowledges the academic and professional contexts that have informed the thesis. It clarifies the central research questions, defines the boundaries of the research and sets out the arguments in brief. Chapter 2: The Contours of the Controversy, charts the principal features of the controversy as it developed between 1988 and the end of 1995, primarily by highlighting the "critical incidents" during 1989. Chapter 3: The Controversy: Actions and Reactions outlines a range of positions taken up within the controversy and concludes by distilling five clusters of issues (social, religious, cultural, legal and political) which it is argued have "entails" for established religion in England. Chapter 4 on Established Religion, The Controversy and the Issues outlines the inheritance of established religion in England. It brings the identified clusters of issues into critical interaction with debates around this inheritance and the constitutional nexus which it represents for the contemporary relationships between religion(s), state and society in England. Finally, some alternative patterns for structuring these relationships are examined. Chapter 5 on Towards a New Socio-Religious Contract concludes the thesis by arguing that, in the context of the changed composition of English society and the public policies and community responses adopted in relation to these changes, the "entails" of the Rushdie controversy signal the arrival of a "kairos" for established religion and the need for negotiating a new "socio-religious contract. " Some alternative models are debated for symbolising, structuring and operationalising the relationships between religion(s), state and society in England within the UK, and a proposal is made for what is argued to be a more theoretically coherent and practically appropriate way forward than either the current form of established religion or the other identified possibilities.
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Southern, Neil. "The Democratic Unionist Party and the politics of religious fundamentalism." Thesis, Queen's University Belfast, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.342982.

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Baker, Joseph O. "Christian Sectarianism, Fundamentalism, and Extremism." Digital Commons @ East Tennessee State University, 2017. https://dc.etsu.edu/etsu-works/446.

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Book Summary: The Routledge Handbook on Deviance brings together original contributions on deviance, with a focus on new, emerging, and hidden forms of deviant behavior. The editors have curated a comprehensive collection highlighting the relativity of deviance, with chapters exploring the deviant behaviors related to sport, recreation, body modification, chronic health conditions, substance use, religion and cults, political extremism, sexuality, online interaction, mental and emotional disorders, elite societal status, workplace issues, and lifestyle. The selections review competing definitions and orientations and a wide range of theoretical premises, while addressing methodological issues involved in the study of deviance. Each section begins with an introduction by the editors, anchoring the topics in relevant theoretical and methodological contexts and identifying common themes as well as divergence. Providing state-of-the-art scholarship on deviance in modern society, this handbook is an invaluable resource for researchers and students engaged in the study of deviance across a range of diciplines including criminology, criminal justice, sociology, anthropology, and interdisciplinary departments, including justice studies, social transformation, and socio-legal studies.
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Cameron, Malcolm Paul. "The experiences and meanings of adults who were raised in and later departed from evangelical fundamentalism : a descriptive phenomenological inquiry." Thesis, University of British Columbia, 2008. http://hdl.handle.net/2429/2439.

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In this descriptive phenomenological inquiry, I explored the experiences and meanings of five adult research participants who were raised in and later departed from evangelical fundamentalism in some measure. Life Review, a structured guided autobiographical group-based adult learning model designed to assist people in organizing life events, was utilized to explore the research participants' experiences and meanings of being raised in a religious fundamentalist orientation. As a result of participating in Life Review, the research participants generated thirty descriptive written narratives that served as the primary source of data for this inquiry. For the purpose of this inquiry, the research participants attended eight Life Review sessions. Sessions one and eight focused on group formation and closure, respectively. Sessions two through seven focused on assigned topics. In this regard, the research participants prepared six two-page single spaced narratives via a word processor describing their experiences and meanings specific to: 1) choosing to participate in this study, 2) major branching points in life, 3) family of origin, 4) parenting practices, 5) the effects of being raised in evangelical fundamentalism, and 6) the meaning of life. During Life Review sessions two through seven, the research participants read their respective narratives aloud to the other participants. A time limited reflective group discussion followed the reading of each narrative. A phenomenological data analysis model was applied to the research participant's narratives. The analysis of the data culminated in the emergence of themes that revealed the essence of the lived experience and meanings of being raised in and later departing from evangelical fundamentalism. The themes included the experience and meaning of: 1) unresolved pain, 2) unfulfilled longing, 3) coping strategies, 4) identity formation, 5) God and church, 6) being a Parent, 7) crippling fear, 8) engaging culture, 9) departing, and 10) finding home. These emergent themes described the essence of the research participants' life worlds specific to having been raised in and later departing from evangelical fundamentalism. The significance of the emergent findings and their relevance to evangelical fundamentalism, the psychology of religion, counseling psychology, and continued research were addressed, as were the limitations of the study.
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Friedman, Michael David. "The effects of self-construal and religious fundamentalism on terror management effects." Thesis, Texas A&M University, 2004. http://hdl.handle.net/1969.1/545.

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Two experiments were conducted to assess the effects of self-construal and religious fundamentalism on terror management processes. It was found that both interdependent self-construal and religious fundamentalist beliefs offer protection against death-related thoughts and worldview defense following mortality salience. The implications for terror management theory are discussed.
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Santo, Claudio Vinicius. "RELIGIOUS FUNDAMENTALISM VS. SECURITY: WHAT REALLY DRIVES LIKUD’S POLICIES TOWARDS ISRAELI SETTLEMENTS?" Wright State University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=wright1369991518.

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Lingenfelder, Christian J. "The elephant in the room religious extremism in the Israeli-Palestinian conflict." Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2006. http://library.nps.navy.mil/uhtbin/hyperion/06Mar%5FLingenfelder.pdf.

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Thesis (M.A. in National Security Affairs)--Naval Postgraduate School, March 2006.
Thesis Advisor(s): Daniel Moran. "March 2006." Includes bibliographical references (p.85-91). Also available online.
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Books on the topic "Religious fundamentalism"

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Fridell, Ron. Religious fundamentalism. New York: Marshall Cavendish Benchmark, 2009.

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Beary, Brian. Religious Fundamentalism. 2455 Teller Road, Thousand Oaks California 91320 United States: CQ Press, 2009. http://dx.doi.org/10.4135/cqrglobal20090200.

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Lionel, Caplan, ed. Studies in religious fundamentalism. London: Macmillan, 1987.

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Hansjörg, Hemminger, ed. Fundamentalismus in der verweltlichten Kultur. Stuttgart: Quell, 1991.

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Chŏn, Ho-jin. Religious pluralism and fundamentalism in Asia. Colorado Springs, Colo: International Academic Publishers, 2002.

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Christian, Nielsen Niels. Fundamentalism, mythos, and world religions. Albany: State University of New York Press, 1993.

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Caplan, Lionel, ed. Studies in Religious Fundamentalism. London: Palgrave Macmillan UK, 1987. http://dx.doi.org/10.1007/978-1-349-08830-0.

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D, Chopra V., and International Institute for Asia Pacific Studies., eds. Religious fundamentalism in Asia. New Delhi: Gyan Pub. House in collaboration with International Institute for Asia Pacific Studies, 1994.

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Lionel, Caplan, ed. Studies in religious fundamentalism. Albany: State University of New York Press, 1987.

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Lionel, Caplan, ed. Studies in religious fundamentalism. Houndmills, Basingstoke, Hampshire: Macmillan, 1987.

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Book chapters on the topic "Religious fundamentalism"

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Heywood, Andrew. "Religious Fundamentalism." In Political Ideologies, 291–318. London: Macmillan Education UK, 1998. http://dx.doi.org/10.1007/978-1-349-26409-4_10.

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Ozzano, Luca. "Religious fundamentalism." In The Routledge Handbook to Religion and Political Parties, 57–68. Title: The Routledge handbook to religion and political parties / edited by Jeffrey Haynes. Other titles: Handbook to religion and political parties Description: Abingdon, Oxon ; New York, NY : Routledge, 2020.: Routledge, 2019. http://dx.doi.org/10.4324/9781351012478-6.

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Sargisson, Lucy. "Religious Fundamentalism." In Fool's Gold?, 41–54. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9781137031075_3.

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Heywood, Andrew. "Religious Fundamentalism." In Political Ideologies, 281–310. London: Macmillan Education UK, 2012. http://dx.doi.org/10.1007/978-0-230-36994-8_10.

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Eller, Jack David. "Religious fundamentalism." In Introducing Anthropology of Religion, 228–53. 3rd ed. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003182825-10.

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Hawley, John Stratton. "Fundamentalism." In Religious Fundamentalisms and the Human Rights of Women, 3–8. New York: Palgrave Macmillan US, 1999. http://dx.doi.org/10.1057/9780230107380_1.

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de Graaf, Nan Dirk, and Dingeman Wiertz. "Secularization, religious fundamentalism, and religious extremism." In Societal Problems as Public Bads, 260–80. Abingdon, Oxon ; New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781351063463-13.

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Abi-Hashem, Naji. "Religious Fundamentalism and Terrorism." In Encyclopedia of Psychology and Religion, 2004–9. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_9341.

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Abi-Hashem, Naji. "Religious Fundamentalism and Terrorism." In Encyclopedia of Psychology and Religion, 1520–25. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_9341.

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Haynes, Jeffrey. "Religious Fundamentalism and Politics." In The Politics of Religion, 72–82. London: Routledge, 2021. http://dx.doi.org/10.4324/9781317542575-7.

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Conference papers on the topic "Religious fundamentalism"

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Volobuev, Alexey. "Religious and Political Facets of Fundamentalism: Socio-philosophical Analysis." In Proceedings of the International Conference on Contemporary Education, Social Sciences and Ecological Studies (CESSES 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/cesses-18.2018.195.

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Volobuev, Alexey. "Genesis and Development of Religious Fundamentalism: Socio-philosophical Aspects." In 3rd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iccessh-18.2018.317.

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"DOUBT IN RELIGIOUS FUNDAMENTALISM: EDUCATION BETWEEN AUTHORITY AND RATIONAL AUTONOMY." In International Conference on Education and New Developments. inScience Press, 2023. http://dx.doi.org/10.36315/2023v1end046.

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Rofi, Sofyan, Bahar Agus Setiawan, Benny Prasetiya, Samsul Huda, and Heri Rifhan Halili. "Contribution of Religiosity and Multicultural Attitude Towards Religious Fundamentalism of High School Students." In 1st International Conference on Science, Health, Economics, Education and Technology (ICoSHEET 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/ahsr.k.200723.027.

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Pandele, Dorin Gabriel. "RELIGIOUS FUNDAMENTALISM AND POSTMODERNITY IN CONTEMPORARY ROMANIA CASE STUDY: THE ROMANIAN LEGIONARY MOVEMENT." In 7th SWS International Scientific Conference on ART and HUMANITIES - ISCAH 2020 Proceedings. STEF92 Technology, 2020. http://dx.doi.org/10.5593/sws.iscah.2020.7.1/s17.02.

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ALDERDICE, JOHN. "DEVELOPMENTS IN THE PSYCHOLOGY OF RELIGIOUS FUNDAMENTALISM AND ITS RELATION TO POLITICALLYMOTIVATED VIOLENCE." In International Seminar on Nuclear War and Planetary Emergencies — 48th Session. World Scientific, 2016. http://dx.doi.org/10.1142/9789813148994_0032.

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Yafie, Mohammad Fadhel, Solicha, and Achmad Syahid. "Muslim Prejudice: Study of the Effects of Religiosity, Fundamentalism, Religious Quest, and Social Domination Orientation." In 2nd International Conference on Islam, Science and Technology (ICONIST 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200220.017.

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Luthtitianti, Ui Ardaninggar. "PKS after 2019 Indonesian Legislative Election: a Potential Force for Religious Democracy or a Danger Toward Islamic Fundamentalism?" In Proceedings of the 1st Annual Internatioal Conference on Social Sciences and Humanities (AICOSH 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/aicosh-19.2019.30.

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Weller, Paul. "ROBUSTNESS AND CIVILITY: THEMES FROM FETHULLAH GÜLEN AS RESOURCE AND CHALLENGE FOR GOVERNMENT, MUSLIMS AND CIVIL SOCIETY IN THE UNITED KINGDOM." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/cdcf7302.

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The 7/7 (2005) attack on London Transport by Muslims brought up in the UK shocked the Government, many Muslims, and the wider civil society. Subsequently, the UK’s ‘multi- culturalist’ policy consensus has been subject to intensive questioning. Politicians and some parts of civil society have challenged a perceived ‘separatism’ among Muslims; emphasised a need for shared values and social cohesion; and advocated the promotion of ‘moderate Islam’ and ‘moderate Muslims’. This paper argues that, in legitimising simplistic distinctions between ‘good’ (understood as ‘liberal’ or ‘modernist’) and ‘bad’ or ‘suspect’ (understood as ‘traditionalist’, ‘radical’ or ‘fundamentalist’) Muslims and forms of Islam, there is a risk of eliding the condemnation of terrorist crimes conducted on religious grounds into the criminalisation, or at least social marginalisation, of religious conservatism and/or radicalism. This approach, it is argued, is more likely to undermine the development of inclusive approaches to the common good and that what is needed instead are authentically Islamic approaches that can offer both a resource and a challenge to Government, Muslims and the wider civil society. Finally, it is argued that such resource and challenge can be found in themes from Fethullah Gülen’s teaching. Gülen, on Islamic grounds, condemns terrorism in the name of religion. Further, being rooted in a confident Ottoman Muslim civilisational heritage and having during the period of the Turkish Republic engaged with both ideological ‘secularism’ and political ‘Islamism’, he also offers a critique of the political instrumentalisation of Islam while ar- guing for an active Muslim engagement with the wider (religious and secular) society based on a distinctive Islamic vision characterised by a robustness and civility that could make a positive contribution in the present UK context.
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OLIVEIRA, Kaliane Santos, and Júlio de Mesquita FILHO. "DO ALTAR ÀS RUAS: UMA ANÁLISE DO FUNDAMENTALISMO RELIGIOSO NO BRASIL." In XI Seminário de Pesquisa em Ciencias Humanas. São Paulo: Editora Edgard Blücher, 2016. http://dx.doi.org/10.5151/sosci-xisepech-gt21_157.

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Reports on the topic "Religious fundamentalism"

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Kumar, Krishna. Religious Fundamentalism in India and Beyond. Fort Belvoir, VA: Defense Technical Information Center, November 2002. http://dx.doi.org/10.21236/ada408213.

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Nica, Andreea. Exiters of Religious Fundamentalism: Reconstruction of Identity, Social Relationships and Support, and Meaning Related to Well-Being. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.6288.

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Dabrowski, Anna, and Pru Mitchell. Effects of remote learning on mental health and socialisation. Literature Review. Australian Council for Educational Research, November 2022. http://dx.doi.org/10.37517/978-1-74286-682-6.

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This literature review focuses on the effects of remote learning on mental health, including acute mental health issues and possible ongoing implications for student wellbeing and socialisation. It provides an overview of some of the challenges that can impact on the mental health and relationships of young people, many of which have accelerated or become more complex during the COVID-19 pandemic. In the light of concern about rising antisocial behaviour and extremism there is a focus on socialisation and self-regulation on return to school post-pandemic. In the face of limited Australian research on these topics, the review takes a global focus and includes experiences from other countries as evidenced in the emerging research literature. Based on these findings the review offers advice to school leaders regarding the self-regulatory behaviours of students on return to school after periods of remote learning, and addresses social and emotional considerations as students transition back to school. It also considers ways in which schools can promote wellbeing and respond to mental health concerns as a way to address and prevent antisocial behaviours, recognise manifestations in extremism (including religious fundamentalism), and challenge a general rise in extremist views.
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Anglin, Peggy T. Preachers Or Politicians: The Religious Fundamentalist Conservative Movement in America. Fort Belvoir, VA: Defense Technical Information Center, March 1997. http://dx.doi.org/10.21236/ada425412.

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Kulinna, Matthias. Ethnomarketing in Deutschland : die Konstruktion von Ethnizität durch Marketingakteure. Goethe-Universität, Institut für Humangeographie, May 2007. http://dx.doi.org/10.21248/gups.1093.

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Die vorliegende Arbeit verdeutlicht für das Handlungsfeld „Ethnomarketing in Deutschland“, wie ethnische Grenzen gezogen werden. Sein Ausgangspunkt ist der gesellschaftliche Diskurs über das Deutschsein und seine Gegenstücke: das Türkische, Russische, Orientalische, Südländische usw.. Im Niemandsland zwischen Fremdem und Eigenem führen die Akteure des Ethnomarketings ihr eigenes Spiel mit der Ethnizität auf, indem sie sich die kursierenden ethnischen Zuschreibungen zu nutze machen. Sie übernehmen selektiv die im Diskurs vorgefundenen ethnischen Konstruktionen eines „kollektiven Gedächtnisses“ in der Gesellschaft über sich selbst und „die Anderen“, modifizieren diese Konstruktionen in ihrem Marketing entsprechend eigener Vorstellungen und Interessen, verstärken ihre Wirkung durch Ausstrahlung in den Medien und greifen so selbst ein in den machtbasierten gesellschaftlichen Prozess ethnischer Rollenzuweisung und Anerkennung. Die Gestaltung des eigenen Marketings zwingt die Akteure, sich auf eindeutige Werbebilder festzulegen, und ihre Präsenz in der Öffentlichkeit nötigt sie, sich und ihr ethnisches Marketing zu erklären. Sie offenbaren dadurch ihre Persönlichkeiten, Interessen, Vorstellungen, Fähigkeiten, Rollenverständnisse und Strategien – nicht jedoch das vermeintliche „Wesen“ ethnischer Zielgruppen, die sie adäquat zu bewerben glauben. Wie aus einleitender Definition hervorgeht, ist für Ethnomarketing ein Umfeld ethnischer Divergenz notwendig, um bestehen und funktionieren zu können. Es sind die fortwährenden Debatten in Deutschland über Ausländer, Asylanten, deutsche Werte, Einbürgerung, Fundamentalismus usw., in welchen entlang vermeintlich realer Kriterien wie Herkunft, Mentalität, Religion, Aussehen, Sprache usw. die soziale Realität ethnischer Gruppen (re-)konstruiert und ihnen stigmatisierend Eigenschaften zugeschrieben werden. Am vorläufigen Ende dieses Prozesses stehen Einbürgerungstests, mit welchen das „Deutsche“ vom „Undeutschen“ getrennt und bewahrt werden soll, die jedoch lediglich den Glauben ihrer Urheber demonstrieren, dies sei möglich. Als Gegenpol zum „guten“ Deutschen hat der Diskurs eine Chimäre aus zahlreichen, zumeist abwertenden Zuschreibungen für das Östliche, Südländische, Orientalische, Islamische usw. hervorgebracht, die im Türkischen oft einen Platzhalter findet: „Der Türke“ ist für viele Menschen zum Bild vom „unliebsamen“ Ausländer generell geworden. Vor diesem gesellschaftlichen Hintergrund ist Ethnomarketing erfolgreich, wenn es gelingt, den „verletzten Seelen“ die ethnische Wertschätzung zu geben, die sie sich von der „deutschen“ Gesellschaft vergeblich wünschen. Ethnomarketing kompensiert jedoch nicht nur das Gefühl mangelnder ethnischer Akzeptanz, das viele ethnisch stigmatisierte Rezipienten empfinden, sondern ist auch ein Mikrokosmos, in welchem die gleichen Prozesse der Konstruktion und Instrumentalisierung von Ethnizität wirksam sind wie in der umschließenden Gesellschaft.
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