Abstract
The two terms most commonly used to describe the various forms of religious activism evident around the world today are ‘religious fundamentalism’ and ‘religious nationalism’. Some might prefer to use just one of these as an all-inclusive ‘umbrella-word’.1 I am of the opinion that both are needed, each in its appropriate context; for each of these has connotations which the other does not; and, if the resurgence of religion, globally, is to be captured in its entirety, as far as possible, then both sets of the connotations need to be retained. I wish to start by talking about ‘fundamentalism’ first, postponing the consideration of ‘nationalism’ and ‘modernity’ for a little while.
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7. Modernity, Nationalism and Religious Fundamentalism
Martin E. Marty and R. Scott Appleby, editors of Fundamentalisms Observed, University of Chicago Press, 1991, argue for the use of ‘fundamentalism’, pp. viii-ix, especially; but Mark Juergensmeyer cautions against that and prefers ‘religious nationalism’, in his The New Cold War?: Religious Nationalism Confronts the Secular State, University of California Press, 1993, pp. 4–8, especially.
Evans-Prichard, E. E., Theories of Primitive Religion, Oxford, 1977, pp. 194–200.
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© 1996 Shivesh C. Thakur
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Thakur, S.C. (1996). Modernity, Nationalism and Religious Fundamentalism. In: Religion and Social Justice. Library of Philosophy and Religion. Palgrave Macmillan, London. https://doi.org/10.1057/9780230374447_8
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DOI: https://doi.org/10.1057/9780230374447_8
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