By Lionel Caplan
This booklet, which brings jointly 9 experiences of fundamentalism in disparate religions and local contexts, examines the categorical situations nurturing such ideals and practices, and explores the probabilities for cross-cultural insights into this common phenomenon within the modern world.
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Extra info for Studies in Religious Fundamentalism
1981), 'Islamization and Muslim ethnicity in South India', in I. ) Ritual and Religion among Muslims in India (Delhi: Manohar). Nagata, J. (1979), 'Religious ideology and social change: the Islamic revival in Malaysia', Pac. Affairs, 52, pp. 405-39. - · - (1980), 'The new fundamentalism: Islam in contemporary Malaysia', Asian Thought and Society, 5, pp. 128-41. Needham, R. ) (1971), 'Introduction', Rethinking Kinship and Marriage (London: Tavistock). - - (1975), 'Polythetic classification: convergence and consequences', Man, 10, pp.
6--29. Ardener, E. (1985), 'Social Anthropology and the Decline of Modernism', in J. ), Reason and Morality (London: Tavistock). Aronoff, M. J. (1983), 'Gush Emunim: the institutionalization of a charismatic, messianic, religious-political revitalization movement in Israel', Pol. , 3, pp. 63-84. Baharuddin, S. A. (1983), 'A Revival in the study oflslam in Malaysia', Man, 18, pp. 399-403. Barr, J. (1977), Fundamentalism (London: SCM Press). Carter, P. (1968), 'The fundamentalist defense of the faith', in J.
Until Khomeini first came to prominence in the early 1960s, the character of Islamic politics was largely reactive, that is the clergy reacted against social and political developments which limited their powers and privileges. Whatever reformist religious and political thought there may have been among the clergy remained subordinate and obscure; Iranian religion did not produce anyone remotely like Muhammad Abdu. Modernist intellectuals found no common grounds or sources of inspiration in religion, which they associated with reactive and reactionary clergy.