The Great Revival: Understanding Religious "Fundamentalism" by David Aikman
This is a review of the book, Strong Religion: The Rise of Fundamentalisms Around the World.. by Gabriel A. Almond, R. Scott Appleby, and Emmanuel Sivan.#
It looks like it's a very large corpus of work with a wide range and intense detail,#
``The five-volume, decade-long Fundamentalism Project was a major scholarly effort to see if there was such a sociological phenomenon as fundamentalism that might explain similarities, or at least "family resemblances," among so-called fundamentalist groups within several major world religions. A total of 75 different movements were examined by historians, anthropologists, sociologists, and political scientists on several continents. The groups included had emerged from all of the world's major religions: Christianity, Judaism, Islam (both Sunni and Shi'ite), Hinduism, Buddhism, Sikhism, and neo-Confucianism. Strong Religion amounts to a concluding summation of the project's work.''
The reviewer has a bit of a problem with the assumption that fundamentalism and religion must bad and secularization must be good,#
``The larger issue raised by this effort to understand fundamentalism is the premise of the entire project: that such religious movements are "militant and highly focused antagonists of secularization." Many so-called fundamentalist movements are undoubtedly hostile to much of modernity. But the word "secularization" seems a bit loaded. It implies that increasing global secularism is somehow the natural order of things. In fact, the global upsurge of religion in recent years suggests otherwise.
As sociologist Peter Berger argues in The Desecularization of the World, "the notion that we live in a secularized world is false." Secularization theory, derived from Enlightenment views of religion and popular in American academia in the 1950s and 1960s, held that the world would gradually abandon religious faith and free itself from the shackles of religion and superstition. But as Berger notes, "The world today is massively religious, and it is anything but the secularized world that had been predicted (be it joyfully or despondently) by so many analysts of modernity." ''
David Aikman also notes some technical problems with the text,#
``The scholars also display something approaching intellectual dishonesty in their discussion of "martyrdom" in the Christian and Muslim contexts. "Christians, like Muslims," Strong Religion asserts, "have considered martyrdom a prime opportunity for holiness, and indeed, a direct ticket to heaven." This grossly distorts the difference between the Christian and the Islamic concepts of martyrdom. Within Islam, martyrdom is what happens when a person dies in jihad. Thus Palestinian suicide bombers, who try to kill as many civilians as possible while blowing themselves up in Israeli buses or discotheques, are praised by many fellow Muslims as martyrs. Christians are only martyrs when killed purely and simply for what they believe. Although Muslim "martyrs" may indeed enter paradise immediately, martyrdom within Christianity has nothing to do with entrance into heaven.''
The review ends on a strong note,#
``Efforts to analyze and seek commonalities among fundamentalist groups can certainly be helpful. The authors of Strong Religion have done a fine job in examining many often obscure groups. The sociological approach offers considerable insights. But in the end, it is hard to escape the feeling that the authors need to take more seriously the notion that it is what people believe, or do not believe, that determines their actions quite as much as their income level or their street address. If fundamentalism merely denotes strong belief in core doctrines of faith, what distinguishes an ardent churchgoer or mosque-attender from a "reactive" terrorist? The concluding paragraph of Strong Religion offers a revealing insight into the researchers' mindset as they affirm the need to understand fundamentalism "for politicians, diplomats, educators, and scientists, including those who continue to wonder ruefully how militant religion inherited a new lease on life in our supposedly postreligious age."
What sort of people have been supposing that our world was ever postreligious? Berger wryly proposes that the faculty dining hall at the average U.S. college might be a more interesting topic for the sociology of religion than the Islamic schools of Qum. Perhaps one should merely recall what an anonymous New York lawyer said on learning of the emergence of the Moral Majority in the 1980s: "Millions of people out there believe what nobody believes anymore." ''