Fundamentalisme

Fundamentalisme het gewoonlik 'n godsdienstige konnotasie wat dui op onwankelbare gehegtheid aan 'n stel onverminderbare oortuigings.^[1] Fundamentalisme het egter toegepas op 'n neiging onder sekere groepe - hoofsaaklik, hoewel nie uitsluitlik nie, in godsdiens - wat gekenmerk word deur 'n merkwaardig streng letterlikheid, aangesien dit toegepas word op sekere Skrifgedeeltes, dogmas of ideologieë, en 'n sterk gevoel van die belangrikheid van onderskeid tussen in-groepe en uit-groepe,^[2][3][4][5] wat lei tot die beklemtoning van suiwerheid en die begeerte om terug te keer na 'n vorige ideaal waaruit advokate glo dat lede verdwaal het.Verwerping van die meningsverskille soos van toepassing op hierdie gevestigde 'grondbeginsels' en die aanvaarde interpretasie daarvan in die groep spruit dikwels uit hierdie neiging.^[6]

Afhangend van die konteks, kan die etiket "fundamentalisme" 'n pejoratief eerder as 'n neutrale karakterisering wees, soortgelyk aan hoe politieke perspektiewe "regs" of "links" te noem, negatiewe konnotasies kan hê.^[7][8]

Verwysings

1. Nagata, Judith (Junie 2001). "Beyond Theology: Toward an Anthropology of "Fundamentalism"". American Anthropologist. 103 (2): 481–498. doi:10.1525/aa.2001.103.2.481. Once considered exclusively a matter of religion, theology, or scriptural correctness, use of the term fundamentalism has recently undergone metaphorical expansion into other domains [...].
2. Altemeyer, B.; Hunsberger, B. (1992). "Authoritarianism, religious fundamentalism, quest, and prejudice". International Journal for the Psychology of Religion. 2 (2): 113–133. doi:10.1207/s15327582ijpr0202_5.
3. Kunst, J., Thomsen, L., Sam, D. (2014). Late Abrahamic reunion? Religious fundamentalism negatively predicts dual Abrahamic group categorization among Muslims and Christians. European Journal of Social Psychology https://www.academia.edu/6436421/Late_Abrahamic_reunion_Religious_fundamentalism_negatively_predicts_dual_Abrahamic_group_categorization_among_Muslims_and_Christians
4. Kunst, J. R.; Thomsen, L. (2014). "Prodigal sons: Dual Abrahamic categorization mediates the detrimental effects of religious fundamentalism on Christian-Muslim relations". The International Journal for the Psychology of Religion. doi:10.1080/10508619.2014.93796 (inactive 22 Januarie 2020).
5. Hunsberger, B (1995). "Religion and prejudice: The role of religious fundamentalism, quest, and right-wing authoritarianism". Journal of Social Issues. 51 (2): 113–129. doi:10.1111/j.1540-4560.1995.tb01326.x. [...] the fundamentalism and quest relationships with prejudice are especially meaningful in light of an association with right‐wing authoritarianism. [...] In the end, it would seem that it is not religion per se, but rather the ways in which individuals hold their religious beliefs, which are associated with prejudice.
6. "Archived copy" (PDF). Geargiveer vanaf die oorspronklike (PDF) op Augustus 17, 2013. Besoek op April 6, 2014.
7. Harris, Harriet (2008). Fundamentalism and Evangelicals. Oxford: Oxford University Press. ISBN 978-0-19-953253-7. OCLC 182663241.
8. Boer, Roland (2005). "Fundamentalism". New keywords: a revised vocabulary of culture and society. Ed. Tony Bennett. Cambridge, Massachusetts: Blackwell Publishing. 134–137. ISBN 978-0-631-22568-3. OCLC 230674627. URL besoek op July 27, 2008. “Widely used as a pejorative term to designate one's fanatical opponents – usually religious and/or political – rather than oneself, fundamentalism began in Christian Protestant circles in the eC20. Originally restricted to debates within evangelical ('gospel-based') Protestantism, it is now employed to refer to any person or group that is characterized as unbending, rigorous, intolerant, and militant. The term has two usages, the prior one a positive self-description, which then developed into the later derogatory usage that is now widespread.”  Geargiveer 23 Mei 2005 op Wayback Machine