Journal articles on the topic 'Religious fundamentalism'
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1
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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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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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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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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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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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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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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Prasetiya, Benny, Ulil Hidayah, and Robiatul Adawiyah. "RELIGIOUS FUNDAMENTALISM AMONG STUDENTS." Conciencia 20, no. 2 (December 31, 2020): 97–108. http://dx.doi.org/10.19109/conciencia.v20i2.6651.
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This study aims to explain the religious orientation recognized by fundamentalism among students. This research can provide a comprehensive picture and answer regarding the attitude of Islamic fundamentalism. The research approach used is descriptive quantitative research. The method used in this research is the descriptive method. A descriptive method that aims to test a theory and provides a statistical picture with a percentage to show a description of the research data. Researchers took research samples through a random sampling technique of 100 respondents who are actively involved as Rohis activists from five high schools (SMAN/SMKN and MAN). The data analysis produced in this study is a descriptive statistical technique. Descriptive statistical analysis is used to analyze data by describing or describing the collected data as it is without intending to make generalized conclusions or generalizations. The results of the distribution show that some students are classified as having a high Fundamentalist Attitude, and a few others have a very high Fundamentalism Attitude. There are 4 people (4%) who have moderate fundamentalism.
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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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Hadi, Kisno, and May Linda Sari. "FUNDAMENTALISME RADIKAL DALAM PEMIKIRAN DAN GERAKAN POLITIK KEAGAMAAN DI INDONESIA: STUDI KASUS PEMBUBARAN HIZBUT TAHRIR INDONESIA (HTI)." Jurnal Ledalero 20, no. 2 (December 21, 2021): 159. http://dx.doi.org/10.31385/jl.v20i2.233.159-173.
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<em>This article describes on radical fundamentalism group named Hizbut Tahrir Indonesia (HTI). Fundamentalism is a concept, an idea that lives in political thought and religious political movement which is recognized blooming out in Indonesia as a side product of reformation era in 1998. Because of its ideology was consider as an opposite to Indonesian ideology and law, HTI then disbandment by Indonesian government. This article is a library research that uses a descriptive qualitative method. There are three Research results i.e., firstly, radical fundamentalism is a thought and a religious-political movement of a group that strictly carries out religious teachings. And these concepts exist in all religions. Secondly, although activities and political movements of HTI were stopped by government, its concept and movement are still running by many other religious group. And thirdly, the thought and political movement of HTI and other religious fundamentalist groups needs to be criticized to add insight into ideology.</em><br /><br /><strong>Key words:</strong> Radical Fundamentalism, Hizbut Tahrir Indonesia, Religious Thought and Political Movement.<br /><br />
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Fihris, Fihris. "The Effect of Academic Background and Religious Orientation to Religious Fundamentalism among University Students." Nadwa 14, no. 1 (September 2, 2020): 129. http://dx.doi.org/10.21580/nw.2020.14.1.6118.
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<p>This paper discusses influence of the religious orientation and educational background of students to fundamentalism. This study involved 291 students of the UIN Walisongo and Diponegoro University (UNDIP). Data were collected using a Likert scale questionnaire and analyzed by multiple regression. The results showed that religious orientation significantly affected student religious fundamentalism with value of f = 17.523. On the other hand, educational background does not significantly affect student religious fundamentalism with a value of f = 2.430. Likewise, the interaction of religious orientation and educational background did not significantly affect student religious fundamentalism with a value of f = 10.010.</p><p><strong><em></em></strong><em> </em><em></em></p><p><strong>Abstrak</strong></p><p>Penelitian ini membahas pengaruh orientasi agama dan latar belakang pendidikan mahasiswa terhadap fundamentalisme agama. Penelitian ini melibatkan 291 mahasiswa Universitas Islam Negeri (UIN) Walisongo dan Universitas Diponegoro (UNDIP). Data dikumpulkan dengan menggunakan kuesioner skala likert dan dianalisis dengan regresi ganda. Hasil penelitian menunjukkan bahwa orientasi keagamaan signifikan mempengaruhi fundamentalisme agama pada mahasiswa dengan nilai f = 17,523. Sebaliknya latar belakang pendidikan tidak signifikan mempengaruhi fundamentalisme agama pada mahasiswa dengan nilai f = 2,430. Demikian juga interaksi orientasi keagamanan dan latar belakang pendidikan tidak signifikan mempengaruhi fundamentalisme agama pada mahasiswa dengan nilai f = 10,010.</p><p><strong><em></em></strong><em><br /></em></p>
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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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Marczewska–Rytko, Maria. "Religious Fundamentalism: Theorethical Problems." Polish Political Science Yearbook 36, no. 1 (March 31, 2007): 215–23. http://dx.doi.org/10.15804/ppsy2007014.
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The following article will attempt to present characteristics of religious fundamentalism. The task requires addressing terminological and methodological issues, which seem to constitute the weakest link in the overall research of the phenomenon. Even a cursory analysis of the available data points to the fact, that comparative studies are in minority, while an overwhelming majority of all research focuses on particular instances of fundamentalism, most commonly within one specic religion. ree preliminary observations can be made. Firstly, usually the case is that of either methodological maximalism or minimalism. The work edited by Martin E. Marty and R. Scott Appleby Fundamentalisms Observed, signicant as it was, can serve as a valid example of maximalist approach. The phenomenon discussed therein is viewed in the broad perspective, thus it becomes almost synonymous to traditionalism, nationalism, orthodoxy or communalism.
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Dadosky, John. "Sacralization, secularization and religious fundamentalism." Studies in Religion/Sciences Religieuses 36, no. 3-4 (September 2007): 513–29. http://dx.doi.org/10.1177/000842980703600305.
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This paper seeks to understand religious fundamentalism and extremism by viewing it in a broader context in terms of a provocative fourfold distinction made by Canadian philosopher and theologian Bernard Lonergan: a sacralization to be dropped, a secularization to be welcomed, a secularization to be resisted and a sacralization to be fostered. Such distinctions shed light on the concerns of religious fundamentalisms and the dangers that the extreme aspects of these pose. Moreover, such distinctions reveal hope in the long-term from the ongoing inter-religious engagement leading to a context beyond religious fundamentalism and extremism.
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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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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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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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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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Ghorbani, Nima, Zhuo Job Chen, Fatemeh Rabiee, and PJ Watson. "Religious fundamentalism in Iran: Religious and psychological adjustment within a Muslim cultural context." Archive for the Psychology of Religion 41, no. 2 (July 2019): 73–88. http://dx.doi.org/10.1177/0084672419878832.
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This first analysis of the Religious Fundamentalism Scale in Iran further examined findings that conservative religious commitments have positive adjustment implications outside the West. Religious Fundamentalism in a sample of 385 Iranian university students displayed direct relationships with Muslim religiosity and spirituality and correlated positively with the Transcendence and negatively with the Symbolism Post-Critical Beliefs (PCB) factors. Religious Fundamentalism, and conservative religiosity more generally, predicted better mental health in relationship with variables related to self-regulation, narcissism, and splitting. PCB factors defined a fundamentalist attitude of Literal Affirmation that also displayed some linkages with more adaptive psychological functioning. Iranians who self-identified as “both religious and spiritual” were more conservative religiously and more adjusted psychologically than three other religious-spiritual types. Conservative religiosity did predict the maladjustment of Exploitable Dependency. These data further suggested that conservative religiosity can have largely, though not wholly, positive mental health implications outside the West.
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Warlick, Craig A., Paul B. Ingram, Karen D. Multon, and M. Alexandra Vuyk. "Profiling Religious Fundamentalism’s Associations With Vocational Interests." Journal of Career Development 44, no. 3 (May 4, 2016): 266–79. http://dx.doi.org/10.1177/0894845316647514.
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Religion is a shaping force in the world today, increasingly expressed and integral to the flow and function of the workplace. The relationship between religious identity and work function is clearly present. However, no lines of research have explored how religion explains the variations in vocational interest, despite speculation that it does so. Fundamentalist beliefs provide an opportunity to examine how career interests are related to personal values. This study examined the relationship between fundamentalism and the Artistic and Investigative Realistic, Investigative, Artistic, Social, Enterprising, and Conventional types, types speculated to be most dissimilar to fundamentalism, by testing the incremental importance of religious fundamentalism beyond personality traits in the shaping of vocational interests. Results suggest that, even after controlling for variation attributed to personality, religious fundamentalism is negatively related to Artistic interests yet has no relationship to Investigative interests. Issues of diversity and implications for career counselors are discussed.
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Fylypovych, Liudmyla O. "Religious fundamentalism in its Christian-confessional manifestations." Ukrainian Religious Studies, no. 65 (March 22, 2013): 269–80. http://dx.doi.org/10.32420/2013.65.234.
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Historically, the development of religions occurs according to the law of cyclic wave-like, where the maximal points of the sinusoid are represented by opposite states-markers. Thus, known periods in the history of religions, when dominated by internal or external signs of their development, when victory vulgar religion, in contrast to the elevation of theological revelations, when the teachings of modernity prevail, trying to get rid of orthodoxy anyway. In place of the newest trends in the understanding of God, man, their relationship comes fundamentalism as a decisive trend in their development228. To find absolute modernist or fundamentalist epochs in religiongege, to calculate the duration of each of them, to clearly periodize them difficultly. Both the religions themselves and the society in which they existed quickly "tired" from the severity of the requirements of purity of faith, and from the unrestricted liberalization of religious life, which led to a periodic change in sentiment and orientation, either on fundamentalism, or on the modernization of religions.
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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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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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Sebby, Rickard A., and Lisa Schaefer. "Change in Religious Beliefs, Parental Pressure, and Attitudes of College Students toward Higher Education as Related to Religious Fundamentalism." Psychological Reports 102, no. 1 (February 2008): 169–80. http://dx.doi.org/10.2466/pr0.102.1.169-180.
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Men ( n = 55) and women ( n = 99) college students ( M age = 22.3 yr., SD = 6.1, range 18 to 58 years), from a moderate-sized midwestern university reported attitudes toward the goals and purposes of higher education, perceptions of parental pressure and support, and change in religious beliefs. The Religious Fundamentalist Scale, the Quest Scale, Faith-keeping, and Obedience to Parents Scales were also administered. Students classified as religious fundamentalists had more negative attitudes toward the goals and purposes of higher education goals and toward faculty. An interaction of Sex X Fundamentalist Classification indicated that nonfundamentalist college men reported greater change in their religious beliefs, relative to other groups. Perceptions of parental pressure or support were unrelated to scores on fundamentalism. The implications of students' religious backgrounds in relation to academic success were discussed.
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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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Shofan, Moh. "Fundamentalisme Islam: Gejala Ketidakmampuan dalam Merespon Makna Zaman." SIASAT 3, no. 1 (January 15, 2019): 47–58. http://dx.doi.org/10.33258/siasat.v2i2.45.
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The phenomenon of religious fundamentalism and terrorism become a very serious threat to modern society. Religiosity in the modern age is expected by the western intellectuals as 'civil religion' is far from reality. Precisely pattern that emerges is religious fundamentalism and reinforced the use of religious symbols which for fundamentalists, not only identity, but more than that, a symbol of resistance.
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Musdah Mulia, Siti. "Melawan Fundamentalisme: Memanusiakan Perempuan." AL-KAINAH: Journal of Islamic Studies 1, no. 1 (June 22, 2022): 1–17. http://dx.doi.org/10.69698/jis.v1i1.3.
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By reason of purification of religion and return to the text of the Qur'an and Hadith, Islamic fundamentalism emphasizes the difference in rights between men and women. According to them, God deliberately made the two different and the difference was not discrimination but for the sake of human happiness. Fundamentalism calls for a return to religion. However, in the context of women, what is claimed to be a return to religious teachings is to return home to women; back to the domestication of women. In short, fundamentalism proclaims the politics of anti-feminism, anti-pluralism, and anti-humanism. The anti-feminist politics that became the icon of the fundamentalism movement is the most successful program in many Islamic areas, including in Indonesia. Fundamentalists from various religions have the same tendency, namely to manipulate and use religious teachings to legitimize patriarchal power, as well as marginalize women. Therefore, the view of fundamentalism that is not accommodating to human values and at the same time not friendly to women must be seriously and systematically eliminated. Our goal is none other than to humanize women, and to build a just and civilized civil society.
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Bates, Larry W., Richard A. Hudiburg, Elizabeth P. Lauderdale, and Joseph R. Castillo. "Reactions of Religious Fundamentalists to Taboo Images and Words." Psychological Reports 113, no. 1 (August 2013): 73–96. http://dx.doi.org/10.2466/17.07.pr0.113x15z2.
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Some view religious fundamentalism as inclusive of fear of the world as a dangerous place. Fundamentalists are known to have extensive taboo lists, but research concerning their reactions to taboo stimuli is sparse. If fear is a basic component of fundamentalism, then reactions to taboo stimuli should be somewhat similar to common fear reactions, including subjective appraisal of discomfort, psychophysiological arousal, cognitive interference, and behavioral avoidance. The current research addressed some of these questions with three studies to examine subjective discomfort to religiously-taboo and religiously-neutral words and photographs ( N = 160), physiological arousal to these same photographs ( N = 129), and attentional bias on a modified Stroop test of these same words ( N = 182). Although subjective appraisals of discomfort to taboo words and photographs among fundamentalists were confirmed, this research did not find that physiological responses or cognitive interference to taboo stimuli were elevated in those scoring high in religious fundamentalism.
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Arifin, Syamsul. "GERAKAN KEAGAMAAN BARU DALAM INDONESIA KONTEMPORER: Tafsir Sosial Atas Hizbut Tahrir." Al-Tahrir: Jurnal Pemikiran Islam 14, no. 1 (May 1, 2014): 117. http://dx.doi.org/10.21154/al-tahrir.v14i1.80.
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<p>New various religious movements in Islam have emerged in several Muslim countries, including in Indonesia. Many consider them to be a blatant manifestation of radicalism and fundamentalism of Islam although their proponents reject such a label. One of the rising movements in Indonesia is Hizbut Tahrir Indonesia (HTI). Fundamentalism is a common and widespread religious phenomenon since it is found trans-nationally. HTI represents the form of trans-national Islamic movement. This article seeks to examine HTI as a new rising trans-Islamic movement in contemporary Indonesia. By focusing on the HTI’s religious outlooks, ideology and social movement, this article argues that HTI is representation of fundamentalist movement. Fundamentalism here is defined as a form of religious movement that attempts to preserve fundamental tenets laid down in the Scripture, and reinterprets them in contemporary socio-political realms. The feature of fundamentalism in HTI is expressed in its religious thoughts and understanding and in the ways in which it re-appropriates Islamic doctrines in modern and contemporary socio-political contexts. </p><p>Keywords: Hizbut Tahrir, fundamentalism, religious movements</p>
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Baldwin. "Religious Dogma without Religious Fundamentalism." Journal of Social Sciences 8, no. 1 (January 1, 2012): 85–90. http://dx.doi.org/10.3844/jssp.2012.85.90.
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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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Doroshin, I. A. "Perspective Study Fundamentalism in Social Philosophy and Species Group Features." Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 13, no. 2 (2013): 16–21. http://dx.doi.org/10.18500/1819-7671-2013-13-2-16-21.
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The article is devoted to the specifics of the study of fundamentalism in social philosophy. Particular attention is given to the demarcation of religious communities in social philosophy with respect to this problem of definition of fundamentalism. To describe the dynamics of change - extremely ductile phenomenon – religious fundamentalism – requires selection of species traits groups. Comparative analysis leads us to the effect of «new religions» or «religion of the New Age». Fundamentalist groups have similarities to the «Religion» New Age. It does not really matter: whether they are designed as a real or virtual project, whether they are artificial or socio-natural origin. One of the most interesting forms of fundamentalism is Islamism (not Islam), the study of which is complicated by the fact that the social image of Islam is sufficiently demonized extremists. Islamism is part of the apocalyptic scenarios. Thus, Islamism is one of ideologies and functionally comparable to similar systems. Another important point in the study is the inability to comprehend the present Muslim modernity from the standpoint of Western mental history. Approval of the secular Muslim identity as one of many Muslim identities, not been studied in most works on Islam.
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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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Javdan, Amjad S. "Religious Fundamentalism and Modernity." Kriminalističke teme, no. 1 (July 23, 2021): 61–73. http://dx.doi.org/10.51235/kt.2021.21.1.61.
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The paper is inspired by the author's effort to point out the need for a more comprehensive consideration of religious fundamentalism, in relation to modern society. The intention of this paper is to analyze fundamentalism in its historically known manifestations and to try to objectively point out its aspects that are not always Islamic or religious, and to place it in the context of modernism. This paper aims to answer two research questions: How does religious fundamentalism view the modern world and how does the contemporary world view religious fundamentalism? What are the common points and differences between modernism and religious fundamentalism, especially Islamic? The justification of the work stems from the fact that this paper seeks to contribute to the expansion of existing scientific and professional knowledge in the field of security studies, especially religious fundamentalism. This paper will contribute to shedding light on certain misconceptions that exist in today’s modern society regarding Islamic fundamentalism.
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Hendri, Novi, Ridha Ahida, and Hardi Putra Wirman. "Religious Fundamentalism: Threats on Religious Life in West Sumatera-Indonesia." AJIS: Academic Journal of Islamic Studies 6, no. 2 (December 31, 2021): 181. http://dx.doi.org/10.29240/ajis.v6i2.3395.
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This study aims to describe religious fundamentalism problems. Radicalism movement is caused by textual religious understanding and social as well political condition that are not conducive to the religious fundamentalism group. The finding of this research indicated that religious fundamentalism has transformed into radical and terrorism movement. The transformation of religious understanding from fundamentalism, radicalism, to terrorism is triggered by the dissatisfaction of radical group on the government, in terms of economic and political condition as well law enforcement activities. This research also indicated that religious radicalism group spreads the ideology by using mosque as the basis of their movement as well as educational institution. Mosque is also considered as power relation by religious radicalism group. This research was conducted through interviews and Focus Group Discussions with organizations and religious leaders categorized as Religious Fundamentalism
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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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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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Syarif, Zainuddin, and Abd Hannan. "Fundamentalism and the Challenges of Religious Moderation in the New Normal Era." Madania: Jurnal Kajian Keislaman 25, no. 1 (July 1, 2021): 1. http://dx.doi.org/10.29300/madania.v25i1.4260.
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This study examines the phenomenon of religious fundamentalism and its challenges of religious moderation in the midst the implementation of the new normal rules due to the Covid-19 pandemic. There are three focus research problems discussed in this study, namely; fundamentalism, moderation, and the new normal era. By using qualitative research and analysis based on the sociological theory of religion, this study finds a number of findings; first, one of the crucial issues in the midst of the implementation of the new normal Covid-19 policy is to promote the practice of fundamentalism in the name of religion. In many places, the problem of religious fundamentalism in the new normal era occurs in the form of crowd activities and religious crowds which do not follow the health protocol rules; second, the great danger of fundamentalism in the implementation of the new normal, it is not only because of their socio-religious activities which often violate health protocols, but also because their religious paradigm is identical to violence and anarchism, so that it often triggers socio-religious upheaval in society; third, the emergence of the phenomenon of religious fundamentalism in the new normal era today creates its own challenges for the future of moderation of religion throughout the world. The challenge lies in their religious paradigm, which often features fanatical, textual and exclusive attitudes, behaviors and ways of thinking. This attitude clearly contradicts moderation, which has always focused on universality values such as justice (al-adâlah), middle (al-tawassut), balance (al-tawâzun), and tolerance (al-tasâmuh). Studi ini mengkaji fenomena fundamentalisme agama dan problemnya terhadap moderasi beragama di tengah diterapkannya aturan new normal akibat pandemi Covid-19. Terdapat tiga fokus permasalahan penelitian yang dibahas dalam kajian ini, yaitu; fundamentalisme, moderatisme, dan era new normal. Dengan mempergunakan jenis penelitian kualitatif dan analisa berdasarkan teori sosiologi agama, studi ini mendapati sejumlah temuan; pertama, salah satu persoalan krusial di tengah pemberlakuan kebijakan new normal Covid-19 adalah mengemukanya praktik fundamentalisme atas nama agama. Di banyak tempat, problem fundamentalisme agama di era new normal terjadi dalam bentuk aktivitas keramaian dan kerumunan keagamaan yang dalam pelaksananya tidak mengikuti aturan protokol kesehatan; kedua, bahaya besar praktik fundamentalisme di tengah penerapan new normal, itu bukan saja karena aktivitas sosial keagamaan mereka yang seringkali melangar protokol kesehatan, namun juga karena paradigma keagamaan mereka yang identik dengan kekerasan dan anarkisme, sehingga tak jarang memicu gejolak sosial keagamaan di tengah masyarakat; ketiga, munculnya fenomena fundamentalisme agama di era new normal saat ini melahirkan tantangan tersendiri bagi masa depan moderasi agama di seluruh dunia. Tantangan tersebut ada pada paradigma keagamaan mereka yang seringkali menonjolkan sikap, perilaku, dan cara berpikir yang fanatik, tekstual, dan eksklusif. Sikap ini jelas jauh bersebrangan dengan moderatisme yang selama ini senantiasa menitikberatkan pada nilai keadilan universalitas seperti (al- adâlah), tengah-tengah (al-tawassut), keseimbangan (al-tawâzun), dan toleran (al-tasâmuh).
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Abbott, Roselyn M. "Religious Fundamentalism and Mental Illness: A Group Analytic Exploration." Group Analysis 42, no. 1 (March 2009): 47–61. http://dx.doi.org/10.1177/0533316408100932.
Full textAbstract:
This article applies group analytic thinking to the relationship between religious fundamentalism and mental illness. Religion is explored as a means of social cohesion, and religious fundamentalism as a regressive response to globalization. Extrinsic and intrinsic religious attitudes are compared, with evidence of mental health within the latter. Clinical examples are offered to explore the potential heightening of mental distress for those presenting with culturally liminal attitudes within fundamentalist communities. Within contemporary society, it is proposed that the inclusion of psychoanalytic thinking within religious practice and the secular acceptance of the religious function could enable the emergence of a self-reflexive, and therefore more humane, spirituality.
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Taufik, Alif Azadi, and Farnanda . "FUNDAMENTALISM AMONG ACEHNESE YOUTH: ACEHNESE UNIVERSITY STUDENTS’ ATTITUDES ON RELIGIOUS FUNDAMENTALISM, RIGHT-WING AUTHORITARIANISM, AND MILITIA SENTIMENTS." Humanities & Social Sciences Reviews 6, no. 3 (January 28, 2019): 01–08. http://dx.doi.org/10.18510/hssr.2018.631.
Full textAbstract:
Purpose:This study aims to measure the attitude levels of Acehnese university students on religious fundamentalism, right-wing authoritarianism, and militia sentiments and determine whether there are strong correlations between these attitudes.
Methodology:A modified Islamic and Indonesian version of the Revised Religious Fundamentalism Scale, the Right-Wing Authoritarianism Scale, and the Militia Scale were employed in an online survey.The survey gathered 308 responses and 85 of them completed.
Results:Acehnese Muslims display a 69.3%, 54% and 58% attitude level of religious fundamentalism, right-wing authoritarianism, and militia sentiments respectively, displayingattitudes significantly higher than Toronto Muslims, Hindus, Jews, United States and Canadian Christians, and Ghanaian Christians and Muslims. Religious fundamentalist attitudes correlated 72% with right-wing authoritarian attitudes and 62%with militia sentiments. Right-wing authoritarianism correlated 61% with militia sentiments.
Implications:The findings of this study are useful in understanding the interlocking social relationships of religious fundamentalism, right-wing authoritarianism, and militia sentiments. Specifically, these findings indicate the challenges the Indonesian government still face in empowering democracy and restoring the central government’s legitimacy in Aceh.
Originality:This study adapts well-known scales into a unique Indonesian and Islamic context, providing a unique perspective in the discussion of religious fundamentalism, right-wing authoritarianism, and militia sentiments. It elucidates the unique personality of Acehnese youth, whom have been under studied.
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Dudar, Vasyl. "The confrontation between European secularisation and Russian Orthodox fundamentalism: Main causes and consequences for modern society." EUROPEAN CHRONICLE 8, no. 3 (August 13, 2023): 47–57. http://dx.doi.org/10.59430/euch/3.2023.47.
Full textAbstract:
The relevance of the subject under study lies in the problem of church-state relations in the struggle for power at the national and international levels. In this regard, the purpose of this study was to investigate the negative and positive impact of religious factors on the international environment and within individual states. To fulfil this purpose, phenomenological and hermeneutical research methods were used. The findings of this study suggest that the fundamentalist movement emerged as an alternative to modernity, which was widespread in European countries in the early 20th century; the origin of religious fundamentalism from traditional conservatism was proved, and modernist and postmodernist forms of Orthodox fundamentalism were covered. It was proved that Orthodox fundamentalism, as a utopian ideology, emerged due to the transformation of theories of science about the system of views and ideas regarding the existence of the world. It was proved that one of the reasons for the popularisation of Orthodox fundamentalism was the unification of the Orthodox in the post-Soviet space. Fundamentalist ideas were used as a political and ideological technology to mobilise social groups to support secular and church authorities. The neoclassical theory of secularism, which argued that religion would gradually disappear from people’s lives with the development of science and technology, was highlighted. It was proved that spirituality and divinity for Europeans is a rational choice of religion. A comparative characterisation of the specifics of European secularisation and Russian Orthodox fundamentalism in the modern world was carried out. The study found that in European countries believers assess the religious influence on their lives as low, while believers in countries where Russian Orthodox fundamentalism is professed believe that the influence of religion on their lives is high. The practical significance of the study is to create conditions for internal reflection and reproduction of one’s own religious identity separately from the state. In addition, the study of religious processes demonstrated in this paper can be used in the comparative analysis of other religious ideologies between which there is a confrontation