The Fundamentalist Agenda
January 2004, Davidson Loehr, UU World
excerpts:
From 1988 to 1993, the American Academy of Arts and Sciences sponsored an interdisciplinary study known as The Fundamentalism Project, the largest such study ever done. More than 100 scholars from all over the world took part, reporting on every imaginable kind of fundamentalism. And what they discovered was that the agenda of all fundamentalist movements in the world is virtually identical, regardless of religion or culture.
They identified five characteristics shared by virtually all fundamentalisms. The fundamentalists' agenda starts with insistence that their rules must be made to apply to all people, and to all areas of life. There can be no separation of church and state, or of public and private areas of life. The rigid rules of God— and they never doubt that they and only they have got these right— must become the law of the land. Pat Robertson, again, has said that just as Supreme Court justices place a hand on the Bible and swear to uphold the Constitution, so they should also place a hand on the Constitution and swear to uphold the Bible. In Khomeini's Iran, and in the recent Taliban rule of Afghanistan, we saw how brutal and bloody this looks in real time.
The second agenda item is really at the top of the list, and it's vulgarly simple: Men are on top. Men are bigger and stronger, and they rule not only through physical strength but also and more importantly through their influence on the laws and rules of the land. Men set the boundaries. Men define the norms, and men enforce them. They also define women, and they define them through narrowly conceived biological functions. Women are to be supportive wives, mothers, and homemakers.
A third item follows from the others. (Indeed each part of the fundamentalist agenda is necessarily interlocked, and needs every other part to survive.) Since there is only one right picture of the world, one right set of beliefs, and one right set of roles for men, women, and children, it is imperative that this picture and these rules be communicated precisely to the next generation. Therefore, fundamentalists must control education by controlling textbooks and teaching styles, deciding what may and may not be taught.
Fourth, fundamentalists spurn the modern, and want to return to a nostalgic vision of a golden age that never really existed. Several of the scholars observed a strong and deep resemblance between fundamentalism and fascism. Both have almost identical agendas. Men are on top, women are subservient, there is one rigid set of rules, with police and military might to enforce them, and education is tightly controlled by the state. One scholar suggested that it's helpful to understand fundamentalism as religious fascism, and fascism as political fundamentalism. The phrase “overcoming the modern” is a fascist slogan dating back to at least 1941.
The fifth point is the most abstract, though it's foundational. Fundamentalists deny history in a radical and idiosyncratic way. Fundamentalists know as well or better than anybody that culture shapes everything it touches: The times we live in color how we think, what we value, and the kind of people we become. Fundamentalists agree on the perverseness of modern American society: the air of permissiveness and narcissism, individual rights unbalanced by responsibilities, sex divorced from commitment, and so on. What they don't want to see is the way culture colored the era when their scriptures were created.
Good biblical scholarship begins by studying the cultural situation when scriptures were written in search of their original intent, so that we can better discern what messages they may still have that are relevant for our lives. But if fundamentalists were to admit that their own scriptures are as culturally conditioned as everything else, they would lose the foundation of their certainties. Some scholars see evidence that St. Paul, for instance, had severe personal hang-ups about sex that may account for his harsh teachings about homosexuality and women. Many biblical scholars treat some of Paul's teachings as rants rather than revelations. But for fundamentalists, their scriptures fell straight from heaven in a leather-bound book, every jot and tittle intact.
Except for the illustrations I've added in laying out the agenda that the Fundamentalism Project discovered, you can't tell what religion, culture, or century I'm describing. The scholars discovered this a dozen years ago while they were presenting abstracts of their papers. Several noted that all their papers were sounding alike, reporting on “species” when studying the “genus” was called for, that there were strong family resemblances between all fundamentalisms, even when the religions had had no contact, no way to influence each other.
The only way all fundamentalisms can have the same agenda is if the agenda preceded all the religions. And it did. Fundamentalist behaviors are familiar because we've all seen them so many times. These men are acting the role of “alpha males” who define the boundaries of their group's territory and the norms and behaviors that define members of their in-group. These are the behaviors of territorial species in which males are stronger than females. In biological terms, these are the characteristic behaviors of sexually dimorphous territorial animals. Males set and enforce the rules, females obey the males and raise the children; there is a clear separation between the in-group and the out-group. The in-group is protected; outsiders are expelled or fought.
. . .
What conservatives are conserving is the biological default setting of our species, which has strong family resemblances to the default setting of thousands of other species. This means that when fundamentalists say they are obeying the word of God, they have severely understated the authority for their position. The real authority behind this behavioral scheme is millions of years older than all the religions and all the gods there have ever been. It is the picture of life that gave birth to most of the gods as its projected champions.
Fundamentalism is absolutely natural, ancient, powerful— and inadequate. It's a means of structuring relationships that evolved when we lived in troops of 150 or less. But in the modern world, it's completely incapable of the nuance or flexibility needed to structure humane societies.
Fundamentalism's conservative impulse wants stability in societies. Liberal impulses serve to give us not stability but civility: humanity. They do this by expanding the definitions of our inherited territorial categories. The essential job of liberals in human societies is to enlarge our understanding of who belongs in our in-group. This is the plot of virtually all liberal advances.
Giving women the vote eighty years ago expanded the in-group from only adult males to include adult females. Once that larger definition was established by liberals, conservatives began defending that new definition of the in-group rather than the smaller one. Likewise, the civil rights movement was a way of saying that our in-group was also multi-colored. Every liberal advance adds to the list of those who belong within our society's protected group.
. . .
Maintaining both stability and civility, humane content and enduring form, in human societies is an unending dance between the conservative and the liberal impulses in human nature. The fundamentalist role in this dance is quite easy: All you have to do is cling tightly to a few simplistic teachings too small to do justice to the complex demands of the real world. You just have to cling to these, and then pretend that what you have done is honest and noble.
But the task of liberals is much, much harder. To be a liberal, to be an awake, responsive, and responsible liberal— that can take, and that can make, a whole life.
The Rev. Dr. Davidson Loehr is minister of the First Unitarian Universalist Church of Austin, Texas, and a Fellow in the Jesus Seminar. He holds degrees in theology, the philosophy of religion, and the philosophy of science. He considers himself a religious liberal but not a Unitarian Universalist.
Source:
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