Abstract
The modern fundamentalist movements, developed in specific historical conditions, have been borne by distinct types of leaders and elite groups and supported by distinct social groups. The distinct characteristic of the broad historical contexts in which these fundamentalist, and the various communal-religious ones developed was of course that of the expansion of modernity, above all even if not only through colonial and imperialist processes of the West and its encounter and confrontations with many non-Western European religious traditions or civilizations. But these movements developed in very specific constellations of this expansion and of these confrontations.
This is a preview of subscription content, log in via an institution.
Buying options
Tax calculation will be finalised at checkout
Purchases are for personal use only
Learn about institutional subscriptionsPreview
Unable to display preview. Download preview PDF.
Notes
F. Khosrokhavar, ‘L’universel abstrait, le politique et la construction de l’islamisme comme forme d’alterité’, in M. Wieviorka, ed., Une societé fragmentée?, (Paris: Editions La Decouverte, 1996) pp. 113–151. See also
A. Jalal, Democracy and Authoritarianism in South Asia. A Comparative and Historical Perspective, (Cambridge: Cambridge University Press, 1995).
See T. Kuran, ‘The Economic Impact of Islamic Fundamentalism’, in M. Marty and R. S. Appleby, eds, Fundamentalisms and the State: Remaking Polities, Economies and Militance, (Chicago: University of Chicago Press, 1993) pp. 302–341; idem, ‘Islam and Underdevelopment: An Old Puzzle Revisited’, Journal of Institutional and Theoretical Economics, CLIII (1997); idem, ‘The Genesis of Islamic Economics: A Chapter in the Politics of Muslim Identity’, Social Research, LXIV (1997) 301–338.
N.R. Keddie, ‘The New Religious Politics: Where, When, and Why Do ‘Fundamentalisms’ Appear?’, Comparative Studies in Society and History, XL (1998) 243–275.
F. Fukuyama, The End of History and the Last Man, (New York: Free Press, 1992).
S.N. Eisenstadt, ‘Some Observations on ‘Post-Modern’ Society’, in N. Stehr and R. Ericson, eds, The Culture and Power of Knowledge. Inquiries into Contemporary Societies, (Berlin: Walter de Gruyter, 1992) pp. 51–59; for more general bibliography see
S. Seidman, ed., The Postmodern Turn. New Perspectives on Social Theory, (Cambridge: Cambridge University Press, 1994).
N. Elias, The Court Society, (Oxford: Blackwell, 1983); idem, The Civilizing Process, (New York: Urizen Books, 1978–1982);
M. Foucault, The Birth of the Clinic: An Archaeology of Medical Perception, (New York: Vintage Books, 1973); idem, Technologies of the Self: A Seminar with Michel Foucault, (Amherst: University of Massachusetts Press, 1988); idem, Surveiller et Punir: Naissance de la Prison, (Paris: Gallimard, 1975); idem, Madness and Civilization: A History of Insanity in the Age of Reason, (New York: Pantheon Books, 1965);
M. Weber, Die Protestantische Ethik: Kritiken und Antikritiken, (Gütersloh: Gütersloher Verlagshaus, 1978); idem, Politik als Beruf (Berlin: Dunker und Humboldt, 1968); idem, On Charisma and Institution Building: Selected Papers, (Chicago: University of Chicago Press, 1968); idem, The Rational and Social Foundations of Music, (Carbondale: Southern Illinois University Press, 1958);
W.G. Runciman, ed., Max Weber: Selections in Translation, (Cambridge: Cambridge University Press, 1978).
S.N. Eisenstadt and B. Giesen, ‘The construction of collective identity’, European Journal of Sociology — Archives Européennes de Sociologie, XXXVI (1995) 72–102;
E. Shils, ‘Primordial, Personal, Sacred, and Civil Ties’, in idem, ed., Center and Periphery, Essays in Macrosociology, (Chicago: University of Chicago Press, 1975) pp. 111–126.
The following excerpts from Dr. Hassan al-Tourabi, [the leading figure of the fundamentalist movement in Sudan, Editors’ note] ‘Islamic Fundamentalism in the Sunna and Shi‘a World’, [http://www.ibmpcug.co.uk/~whip/trabi.htm]: The world is now very close, transport, the media, communications, it’s all very close. Subsequently, the challenge is very close and you have to respond to it. Unfortunately, the early immediate reactions to Western imperialism and domination were at first, patriotic. National struggles for independence. But the champions of national struggle after they achieved formal independence, and they raised the flag of their new state, were bankrupt. They had nothing to offer. For a fuller development of these points see also, H. al-Tourabi, Islam, Avénir du Monde, (Paris: J.C. Lattes, 1997).
M. Kamali, ‘The Modern Revolutions of Iran: Civil Society and State in the Modermization Process’, Citizenship Studies, I (1997) 173–198; F. Khosrokhavar, ‘Les intellectuels post-islamistes en Iran’, Le Trimestre du Monde, (1996) pp. 53–62; idem, ‘Le sacre et le politique dans la revolution iranienne’, in P. Michel, Religion et Democratie, (Paris: Albin Michel) pp. 86–108; idem, ‘Le martyre revolutionnaire en Iran’, Social Compass, XLIII (1996) 83–100;
H. Esfandiari, Reconstructed Lives: Women and Iran’s Islamic Revolution, (Baltimore: Johns Hopkins University Press, 1997);
H. Shahidian, ‘The Iranian Left and the “Woman Question” in the Revolution of 1978–1979’, International Journal of Middle East Studies, XXVl (1994) 223–247.
N. Göle, ‘Laicité, Modernisme et Islamisme en Turquie’, Cahiers d’études sur la Mediterranée orientale et le monde turcoiranien, XIX (1995) 85–96; idem, ‘Authoritarian Secularism and Islamist Politics: The Case of Turkey’, in A. R. Norton, ed., Civil Society in the Middle East, (Leiden: E. J. Brill, 1996) pp. 17–44.
O. Roy, ‘Le néofundamentalisme islamique on l’imaginaire de l’ummah’, L’Esprit, (Avril 1996) 80–108;
P. Van der Veer, Nation and Migration: The Politics of Space in the South Asian Diaspora, (Philadelphia: University of Pennsylvania Press, 1995); idem, Religious Nationalism: Hindus and Muslims in India, (Berkeley: University of California Press, 1994);
F. Khosrokhavar, L’Islam des jeunes, (Paris: Flammarion, 1997);
J. Rex, Ethnic Minorities in the Modern Nation State, (London: Macmillan, 1996).
Y. K. Malik and V. B. Singh, Hindu Nationalists in India: The Rise of the Bharatiya Janata Party, (Boulder: Westview Press, 1994); See also the review article of this book and of
J. E. Llewellyn, The Arya Samal as a Fundamentalist Movement, (Delhi: Manohar, 1993) by Douglas R. Spitz, in Journal of Asian Stagey, LIV (1995) 1137.
L. Samson, ‘Americanism as a Surrogate Socialism’, in S. M. Lipset and J. Laslett, eds, Failure of a Dream. Essays in the History of American Socialism, (New York: Anchor Books, 1974) pp. 426–442.
Following A. Seligman, ‘The Failure of Socialism in the United States: A Reconsideration’, in S.N. Eisenstadt, L. Roniaer and A. Seligman, eds, Centre Formation, Protest Movements, and Class Structure in Europe and the United States, (London: Frances Pinter, 1987) p. 112. Seligman also notes that, “Protest movements which impinged strongly on the centre when concerned with a local or specific issue, tended to lose their saliency when forced to compete on a national level and address themselves to a myriad of issues which, when taken together, were conceived in America as constituting not only a political but a moral creed.” p. 95.
See D.T. Rodgers and S. Wilentz, ‘Languages of Power in the United States’, in P.J. Corfield, ed., Language, History and Class, (Cambridge: Basil Blackwell, 1991).
Editor information
Editors and Affiliations
Copyright information
© 2001 Palgrave Macmillan, a division of Macmillan Publishers Limited
About this chapter
Cite this chapter
Eisenstadt, S.N. (2001). Historical Context of the Development of Contemporary Fundamentalist Movements. In: Cerutti, F., Ragionieri, R. (eds) Identities and Conflicts. Palgrave Macmillan, London. https://doi.org/10.1057/9780230288690_5
Download citation
DOI: https://doi.org/10.1057/9780230288690_5
Publisher Name: Palgrave Macmillan, London
Print ISBN: 978-1-349-42084-1
Online ISBN: 978-0-230-28869-0
eBook Packages: Palgrave Political & Intern. Studies CollectionPolitical Science and International Studies (R0)