Accounting for Fundamentalisms features treatments of fundamentalist movements, groups that often make headlines but are rarely understood, as part of the multivolume Fundamentalism Project. This book remains a standard reference source for comprehending the dynamics of fundamentalist movements around the world. Surveying fundamentalist movements in Christianity, Judaism, Islam, Hinduism, Sikhism, and Buddhism, the contributors to Accounting for Fundamentalisms describe the organization of these movements, their leadership and recruiting techniques, and the ways in which their ideological programs and organizational structures shift over time in response to changing political and social environments.

Is it possible for conservative Protestant groups to survive in secular institutional settings? Here, Bramadat offers an ethnographic study of the Inter-Varsity Christian Fellowship (IVCF) at McMaster University, a group that espouses fundamentalist interpretations of the Bible, women's roles, the age of the earth, alcohol consumption, and sexual ethics. In examining this group, Bramadat demonstrates how this tiny minority thrives within the overwhelmingly secular context of the University.

To question the idea of hell as a default destination is to question the entire fundamentalist evangelical worldview. This book does just that. Fundamentalist evangelicalism holds that the Bible is an infallible authority and that all are born in sin. Sinners go to hell, but Jesus, taking their place, died to save them from hell. How did this belief come to be? What were the effects on people brought up with a belief in the reality of hell? What has been the process of people leaving the fundamentalist evangelical movement? In Bad Girls and Boys Go To Hell (or not), Gloria Neufeld Redekop takes us on her own personal journey as she engages a movement in which she was raised, conducting a careful study of the history of fundamentalist evangelicalism, the attachment to a literal-factual interpretation of the Bible, and an analysis of the experience of those who have left the movement.

LaVerdiere explains fundamentalism's approach to the scriptural Word so that pastoral ministers can meet it with the Catholic understanding of the Word of God in the life of the Church.

Fundamentalism is seen as the major threat to world peace, a conclusion impossible to ignore since the events in New York on September 11 2001. This book investigates fundamentalism's historical, social, religious, political, and ideological roots, and tackles the polemic and stereotypes surrounding this complex phenomenon.

Since the end of the Cold War fundamentalism has been seen as the major threat to world peace and prosperity, a concern that was exacerbated by the events of 9/11, and the War Against Terrorism . But what does Fundamentalism really mean? This is the first book to expose the real nature and spread of both secular and religious fundamentalism worldwide, and to explore the many different forms this can take. Fundamentalism is a problematic term that eludes easy definitions. Since it was coined by American Protestant evangelicals in the 1920s, the word has expanded its meaning to include radical conservatives or ideological purists in many spheres of activity, not all of them religious. Modern applications of Fundamentalism include Islamist radicals in the Muslim world, the militant Israeli settlers who oppose them as well as Sikh, Hindu and even Buddhist nationalists who seek to justify their political agendas by reference to divine edicts or religious tradition. While questioning its usefulness as a term, Malise Ruthven argues that there are some 'family resemblances' between different fundamentalist movements, especially over concerns national identity and gender in a world dominated by the mass media and economic globalization.

In Conjectures and Controversy in the Study of Fundamentalism, W. Paul Williamson reviews sociohistorical accounts of fundamentalism and provides an analysis of their popular, though questionable, conceptions that have uncritically dominated empirical research in the field of psychology.

This penetrating book sheds light on the psychology of fundamentalism, with a particular focus on those who become extremists and fanatics. What accounts for the violence that emerges among some fundamentalist groups? The contributors to this book identify several factors: a radical dualism, in which all aspects of life are bluntly categorized as either good or evil; a destructive inclination to interpret authoritative texts, laws, and teachings in the most literal of terms; an extreme and totalized conversion experience; paranoid thinking; and an apocalyptic world view. After examining each of these concepts in detail, and showing the ways in which they lead to violence among widely disparate groups, these engrossing essays explore such areas as fundamentalism in the American experience and among jihadists, and they illuminate aspects of the same psychology that contributed to such historical crises as the French Revolution, the Nazi movement, and post-Partition Hindu religious practice.

The American Journal of Islamic Social Sciences (AJISS), established in 1984, is a quarterly, double blind peer-reviewed and interdisciplinary journal, published by the International Institute of Islamic Thought (IIIT), and distributed worldwide. The journal showcases a wide variety of scholarly research on all facets of Islam and the Muslim world including subjects such as anthropology, history, philosophy and metaphysics, politics, psychology, religious law, and traditional Islam.

A detailed look at the history of Christian fundamentalism in the United Kingdom during the twentieth-century, examining the inter-relation between fundamentalism and evangelical theology. Using detailed empirical evidence the authors challenge generalisations and enable a more nuanced understanding of the roots of fundamentalism today.