A2 AQA Sociology

1. RELIGIOUS FUNDAMENTALISM
CULTURAL DEFENCE

2. FUNDAMENTALISM
Giddens identifies 5 characteristics of
Fundamentalists
 Seek to return to traditional basics
 Believe their view is the only true view of the world
 Justify their views by reference to sacred texts and
dogma (narrow minded beliefs)
 Avoid contact with people who hold other views
 Rely on guardians of religion to interpret sacred
texts and lay down rules which determines their
lifestyle.

3. FUNDAMENTALISM
Giddens notes this term is new and sees its
growth as a product of and reaction to
globalisation which undermines traditional
social norms.
The attraction of it (the rigid dogmatic beliefs)
is the certainty that it promises in our
uncertain world of risk and choice.

4. He contrasts Fundamentalism to
‘Cosmopolitanism’ which is:
 Tolerant of all views
 Open to new ideas and modifies beliefs in
the light of new information
 Rational in its arguments
 It places emphasis on personal meaning and
self improvement.
Giddens calls this ‘reflexive thinking’

5. RESPONSES TO POST-MODERNITY
However, Functionalists use modern methods
to express their beliefs despite the fact they
detest modernity.
Bauman sees Fundamentalism as a response
to living in post-modernity which brought
about the erosion of certainty.

6. RESPONSES TO POST-MODERNITY
Castells distinguishes between two responses:
 Resistant Identity  a defensive reaction of
those who feel threatened and retreat into
Fundamentalism
 Project Identity  the response of those
who are forward-looking and engage with
social movements (e.g. Feminism and
environmentalism)

7. CRITICISMS...
Beckford makes some criticisms...
 They distinguish too sharply between Fundamentalism and
Cosmopolitanism and ignore ‘hybrid’ movements
 They are ‘fixated on Fundamentalism’ and so ignore other
developments
 Giddens ignores important differences between types of
Fundamentalism
 Giddens description of Functionalism as a defensive
reaction ignores the fact that reinventing tradition is a
modern, ‘reflexive’ activity
 Haynes says we shouldn’t focus on the idea that Islamic
Fundamentalism is a reaction against globalisation

8. MONOTHESISM AND FUNDAMENTALISM
Bruce sees the main cause of Fundamentalism as the
perception of religious traditionalists that today’s globalising
world threatens their beliefs and life style.
But, he regards Fundamentalism as being confined to
monotheistic religions. Polytheistic religions lack a single,
authoritative text which represents God’s will, so there is
scope for different interpretations.
Bruce says different fundamentalism movements may have
different origins...
 In the West
 In the Third World

9. IN THE WEST
Fundamentalism is most often a reaction to a
change taking place within society. Its aim is
to reassert ‘true religion’ and restore it to the
public role where it can shape the laws and
morals of wider society.
An example is the New Christian Right.

10. IN THE THIRD WORLD
Fundamentalism is a reaction to changes being
thrust upon a society from outside. It is
triggered by modernisation and globalisation
in which ‘Western’ values are imposed by
foreign capitalism or by local elites supported
by the West. Here, Fundamentalism involves
resistance to the state’s attempts to sideline
it and confine it to the private sphere.
An example is the Islamic revolution in Iran

11. CULTURAL DEFENCE
Bruce sees one function of religion as a
cultural defence where religion serves to
unite community against an external threat.
He identifies two examples:
 Poland
 Iran

12. POLAND
From 1945-1989, Poland was under threat and
communist rule by the Soviet Union. The
Catholic Church was suppressed but for
many Poles it continued to embody Polish
identity. It lent its active support to the
Solidarity Free Trade Union movement
(1980s) that did much to bring about the fall
of communism.

13. IRAN
Western capitalist powers and oil companies have influence in Iran
including the overthrow of a democratic government in the 1950s to
install a pro-Western regime headed by the Shah of Iran. During the
60/70s, his successor embarked on a policy of modernisation and
Westernisation. This widened the gap between rich and poor while
protest was ruthlessly suppressed. Change was imposed rapidly and
from above, often causing suffering. Under these conditions, Islam
became the focus for resistance to Shah’s regime. Led by clerics, the
1979 revolution brought about the creation of the Islamic Republic in
which clerics held state power and could impose Islamic Sharia law on
the country. But, Haynes argues the Iranian revolution was not the
typical of politics in the Middle East in that it was led by the Mullahs
(religious leaders). In other countries, the religious leadership was tied to
the local elite who are tied to Western Imperialism. As such, local
religious leaders are opposed by local Fundamentalists who regard
them as enemies of Islam.