In today’s world, fundamentalism is a familiar term. But the connotation of the notion is not positive. Rather, it is seen as something negative with worrying implications.
Fundamentalism is not merely something to be seen or heard, it is something people sense or experience. In real life, fundamentalism is multidimensional -- it is not only religious, rather, it extends widely into politics, economics, and the cultural life of a society.
The apparent meaning of fundamentalism may seem quite straightforward -- in simple terms, it means returning to the roots, to the origin. Such a meaning is also seemingly appealing -- everyone desires to reconnect with their roots.
However, the notion of fundamentalism carries a deeper, concealed meaning. In real terms, in the name of returning to the roots, fundamentalism intends to keep people and society trapped in static, outdated beliefs and conditions.
It opposes all forms liberal ideas and beliefs, progressive values, and modern ways of life and living. As a result, fundamentalism creates a kind of state structure that stands against progress, advancement, and reforms.
Thus, the true nature of fundamentalism is far more disturbing than the apparent simplicity it seems to embody. Often, we associate fundamentalism only with religious fanaticism. This perspective is misleading.
Those who carry, propagate, and support fundamentalism, their goals and objectives extend far beyond what is immediately visible -- they have long-term political, economic, and social objectives, along with well-developed plans and programs to achieve those objectives.
They use religion merely as an apparent tool, because religion has a universal appeal among common people. And because of the overt use of religion, people’s attention remains focused only on the religious aspect of fundamentalism, escaping its deeper, long-term, and more disturbing goals.
Fundamentalism has now become a global phenomenon driven by long-term geo-political, strategic, and economic goals.
In the political arena, it operates with specific political objectives. Beneath the seemingly innocent religious appeal, several characteristics of this politics can be identified.
First, in poor countries and societies, fundamentalism can be used as a powerful political tool. It often blames modernity and materialism for ill-fates of poor and marginal people.
As a result, it argues that only faith can be the emancipating force against poverty and deprivation. Such a strong message can become a unifying factor for poor communities, which may create a low-trap stability within the existing social system.
This is one of the ways politicalfundamentalism consolidates its position in a poverty-stricken society.
Second, by arguing that modernity and progress are inherently harmful, fundamentalism opposes all forms of positive social change, not to speak of radical ones.
In fact, the perpetual existence of poverty and deprivation actually becomes a strong platform for fundamentalist forces necessary to consolidate its grip on poorer communities. In this fashion, fundamentalism works against both structural and genuine progressive reforms.
Third, fundamentalism makes the poor population fatalistic and it takes full advantage of fatalist beliefs of those who are deprived.
Turning a nation into one that believes blindly in fate is essentially another way of suppressing human initiative and creativity.
This impacts the education and knowledge of poor communities. For example, it would encourage people to send their children for religious education rather than any kind of education based on science, reasoning, and objectivity.
Fourth, within the structure in which fundamentalist politics operates, there is no scope for raising questions, arguments and debates, and challenging views. There is no room for such actions in a faith-based system.
In this structure, the relationship between a leader and his or her followers is that of giving commands and obeying them. In a way, hierarchy and secrecy are key features of the structure. Thus, fundamentalistic politics contradicts democratic values.
Fifth, one of the main victims of the fundamentalistic political process is the youth and the adolescent of a society. There is no doubt that these two groups, due to their age and inexperience, are easily influenced, attracted, and drawn into a fundamentalist sect.
When that happens, the future of a country becomes bleak in terms of pursuing reforms, progress, and advancement. Society then becomes docile, submissive, loses its reasoning, and is gradually absorbed in a fundamentalist trap.
Sixth, issues such as gender inequality, discrimination between majority and minority communities, and inequalities among different groups are overlooked.
This is because continuation of disparities and inequalities in a society serves the purpose of vested interests.
Fundamentalism thus does not support women’s reproductive rights or the rights of minority populations. It does not encourage multiculturalism and diversity.
The core strategy of fundamentalist politics is to exploit a large section of the population in the name of religion. Through this process, fundamentalism strengthens its political position and consolidates its power.
A major feature of fundamentalist economics is encouraging the continuation of subsistence at a low-level equilibrium trap, where primitive modes of production are pursued, technological advancement is not encouraged, and reforms are blocked.
Fundamentalism in fact thrives on poverty and deprivation. As such, human progress and advancement, so critical for reducing poverty and inequality, are ignored.
Keeping the economy confined to a low-level equilibrium trap creates a negative reaction: While the world is moving forward, the economy of a country, anchored in a fundamentalist system, falls behind others.
Afghanistan is a prime example. And gradually, such an economy becomes delinked from the global economic system, which is unthinkable in the present interdependent world.
Furthermore, in the name of returning to roots, fundamentalism opposes new technology and new ideas, in which condition, higher labour productivity and economic growth become stagnant.
In the present world, human development is considered as a driving force of the development process. On one hand, this includes the development of human capabilities; on the other hand, it involves expanding people’s choices.
Fundamentalist economics neither encourages human resource development nor believes in freedom of human choices. It does not support modern and scientific education. What the system produces is a cadre of clerics, but not a pool of modern, educated people, who can contribute to the economy and also compete on a global platform.
Fundamentalist economics is opposed to women’s progress and their empowerment. It also challenges the equal rights of women and gender equality. Women’s increasing participation in the labour force, their economic independence, and their presence in higher positions are not acceptable within the paradigm of fundamentalist economic outlook. Keeping women suppressed, limiting them within the households serve the purpose of male patriarchy in fundamentalist economics.
Another aspect of fundamentalist economics is its opposition to the activities of non-governmental organizations (NGOs), which work in rural areas to raise awareness, promote women’s development, and support disadvantaged communities.
The rationale is clear. If rural people become aware and if women achieve economic independence, then it threatens fundamentalism. Therefore, for this very reason, fundamentalism opposes progressive, non-governmental organizations.
Fundamentalism is often linked to terror and violence. This is because on many occasions, it has to resort to conflicts, fear, and violence to convert people and also keep the people under control.
The economy of fundamentalism is closely linked with power structures. Therefore, fundamentalist movements around the world sometimes use arms for reaching their goals and consequently become linked to weapons and illegal arms business and trade.
A large amount of money and wealth is tied to this arms trade. Even more alarming is that these weapons are often placed in the hands of children and adolescents in the name of protecting religion.
The politics and economics of fundamentalism also have a broad international dimension, and this process is continuously expanding.
Fundamentalist forces in different countries or societies are not isolated; rather, they are interconnected politically and economically.
Through the exchange of political ideas, financial assistance, and other forms of support, these forces strengthen and mutually sustain one another.
Fundamentalism has no fixed geographical boundary; however, there are variations in the forms it takes in different countries.
In reality, fundamentalism is like a mythical beast such as the hydra -- if one limb is cut off, it quickly extends another, or if one head is destroyed, another quickly emerges. It cannot be stopped by force; short-term efforts may suppress it to some extent, but those efforts cannot completely eliminate it.
The only way to eradicate it is through a united effort in the long-term to transform and rebuild societies based on a value system, reflective of humanity, rights, equality, and freedom.
Selim Jahan is Former Director, Human Development Report Office and Poverty Division, United Nations Development Program, New York, USA.