SITE DIRECTORY

 
Note: An updated and revised version of this essay is online here.

(Part 1 of 7)
INTRODUCTION TO RELIGIOUS FUNDAMENTALISMS

“Religious fundamentalism fits uncomfortably into this world,” declares one scholar.[1]  To fundamentalists, notes another scholar, “religious enemies are important.”[2]

            The twentieth century witnessed the maturing and globalization of the modern Western world.  The century, characterized by increasing secularization, large corporations, growing wealth and consumerism, technological progress, military might, and global communications, threatened “traditional”[3] religious views both within and without the Western world.  Religious individuals and faith groups responded to and interacted with modernity in a variety of ways, ranging from integration to resistance.  During the course of the twentieth century, religious groups and individuals who clung to strict orthodoxy and whose response to modernity was centered in militant resistance became known as “fundamentalists.”

            Religious fundamentalists in general have much in common in terms of worldviews.  In short, all fundamentalists view modernity as the enemy, that is, the representation of evil.  First and foremost, modern Western thought is the embodiment of a secularized and pluralistic mindset, resulting in an intellectual challenge to traditional religious constructs of a God-centered universe.  For all fundamentalists, modernity poses a profound moral crisis of faith, culture and society.  Some scholars point to Islamic fundamentalism, in particular, as a revolt of bewildered young people caught between traditional values and complex modern choices.[4]  Others note that whereas fundamentalism per se is a reaction to the failures of modernization, the formation of fundamentalist movements has primarily been in response to the failure of political leaders (both religious and political) in dealing with the failures of modernization.[5]

Secondly, modernity as expressed in society and government is understood to be in active opposition to traditional religious values and structures, thus necessitating a defensive response for the protection of traditional values and structures within an increasingly secular culture.  The defense is based on the concept of “enclave,” that is, the preservation of the pure faith by harboring it within the protective walls of the true faith community.  The enclave, representing God, holds the evil world at bay intellectually and socially.[6]

Finally, a defensive response is viewed by fundamentalists as only a partial response.  Ultimately, the “world” must be conquered (or transformed) by true believers (or by God Himself) and forced to adhere to the one pure faith.[7]

            Before proceeding further, a brief discussion of the actual definition of the term “fundamentalist” is in order.  Although characterized by rigid religious beliefs and militant resistance to modern world views, “fundamentalist” is a word which is difficult to precisely define.  For example, although all religious fundamentalists are conservatives, not all religious conservatives are fundamentalists.  One distinguishing characteristic of religious fundamentalists as opposed to religious conservatives is the fundamentalist’s intolerance of opposing worldviews. 

In addition, although some religious conservatives may join fundamentalists in adhering to an inerrant or perfect text (referred to as the “Word of God”), the reactionary (or militant) manner in which fundamentalists utilize their particular interpretation of the “Word of God” (both within their larger faith group and in relation to society at large) typically sets them apart.  Some scholars of religious fundamentalisms oftentimes distinguish between “scriptural” fundamentalism and “political” fundamentalism, particularly in terms of Islamic fundamentalisms.  Most scholars of Muslim history, however, reserve the term “fundamentalist” to refer to political movements which seek to establish Islamic law at the state level.  Islamic movements which are scripturally strict but avoid politics are viewed as “revivalist” movements.[8] 

Accordingly, for the purposes of this paper, “fundamentalism” (as applied to Islam) will be reserved for the political expression of the Islamic faith which seeks to impose Islamic law upon the state.  “Revivalist” will refer to Islamic movements which adhere to a strict interpretation of the Quran, but which are not engaged in politics.

            Historically, religious fundamentalisms as a whole did not emerge from a vacuum.  Political, cultural and intellectual pressures in the late nineteenth century created a foundation upon which fundamentalisms would build and develop increasingly organized responses to the pervasive secularization of the twentieth and twenty-first centuries.   A brief survey of the rise of Islamic fundamentalism will allow us to place the movement within the larger context of Muslim history.