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Given its discursive amplification and its very real impact on contemporary societies, fundamentalism has become the focus of much scholarly attention. However, whereas it is commonly recognized to be centred on texts, the complex and at times paradoxical relationship of fundamentalism with literature remains as yet largely unexplored. Based on new research by an international team of scholars working in the fields of literary and cultural studies, the essays gathered in this volume are based on a number of theoretical frameworks and debates and open up a historical perspective which engages critically with received notions of fundamentalism: by exploring literary representations of fundamentalisms and the function of literature in fundamentalism, they enquire into the underlying generic differences and incompatibilities as well as – perhaps more unexpected – the similarities and affinities between fundamentalism and literature. Opening up a historical perspective reaching back to the early sixteenth century, concepts of fundamentalism as a response to exclusively modernist tendencies since the beginning of the twentieth century are challenged in this volume and several contributors begin to explore the rise of fundamentalisms at various points in history characterized by the crisis experience of cultural change. While taking this conceptual base as a point of departure, the articles collected here then spread out on a plurality of theoretical frameworks. Alert to the productive friction between these discourses, which it aims to elicit, the volume confronts earlier research in the disciplines of theology, history of religion, sociology, political history, anthropology and – if less copious – literary studies with postcolonial and cultural studies. With its general focus on writing in English, including American and British literatures as well as the “new” literatures in English worldwide, the collection takes into account cultural and historical affinities and differences which have contributed to the ongoing negotiations of fundamentalism and literature in the English language and transcends borders of both nations and academic disciplines. In exploring new perspectives on fundamentalism and literature, the volume offers tools for a better understanding of this interrelation which should be of interest to scholars across all disciplines concerned with fundamentalism as a social and cultural phenomenon of ever growing global importance and impact.
The real roots of the Harlem Renaissance lie in,the Garvey Movement. This volume presents a rich,treasury of literary criticism, book reviews,poetry, short stories, music, art appreciation and,polemics on the Black aesthetic and other never,before published literary and cultural writings of,Garvey's Harlem Renaissance.
"This book presents an innovative psychological framework for understanding religious fundamentalism. Blending extensive research and incisive analysis, the highly regarded authors distinguish fundamentalist traditions from other faith-based groups and illuminate the thinking and behavior of believers. Offering respectful, historically informed examinations of several major fundamentalist groups, the volume challenges many commonly held stereotypes. In the process, it stakes out important new terrain for the psychological study of religion" -- BOOK JACKET.
From the author of the award-winning Moth Smoke comes a perspective on love, prejudice, and the war on terror that has never been seen in North American literature. At a café table in Lahore, a bearded Pakistani man converses with a suspicious, and possibly armed, American stranger. As dusk deepens to night, he begins the tale that has brought them to this fateful meeting. . . Changez is living an immigrant’s dream of America. At the top of his class at Princeton, he is snapped up by Underwood Samson, an elite firm that specializes in the “valuation” of companies ripe for acquisition. He thrives on the energy of New York and the intensity of his work, and his infatuation with regal Erica promises entrée into Manhattan society at the same exalted level once occupied by his own family back in Lahore. For a time, it seems as though nothing will stand in the way of Changez’s meteoric rise to personal and professional success. But in the wake of September 11, he finds his position in his adopted city suddenly overturned, and his budding relationship with Erica eclipsed by the reawakened ghosts of her past. And Changez’s own identity is in seismic shift as well, unearthing allegiances more fundamental than money, power, and perhaps even love. Elegant and compelling, Mohsin Hamid’s second novel is a devastating exploration of our divided and yet ultimately indivisible world. “Excuse me, sir, but may I be of assistance? Ah, I see I have alarmed you. Do not be frightened by my beard: I am a lover of America. I noticed that you were looking for something; more than looking, in fact you seemed to be on a mission, and since I am both a native of this city and a speaker of your language, I thought I might offer you my services as a bridge.” —from The Reluctant Fundamentalist
The relationship between Protestant fundamentalists and mass culture is often considered complex and ambiguous. Selling the Old-Time Religion examines this relationship and shows how the first generation of fundamentalists embraced the modern business and entertainment techniques of marketing, advertising, drama, film, radio, and publishing to spread the gospel. Selectively, and with more sophistication than has been accorded to them, fundamentalists adapted to the consumer society and popular culture with the accompanying values of materialism and immediate gratification, despite the seeming conflict between these values and certain tenets of their religious beliefs. Selling the Old-Time Religion is written by a fundamentalist who is based at the country's foremost fundamentalist institute of higher education. It is a candid and remarkable piece of scholarship that reveals from the inside the movement's first encounters with some of the media methods it now wields with well-documented virtuosity. Carl Abrams draws extensively on sermons, popular journals, and educational archives to reveal the attitudes and actions of the fundamental leadership and the laity. Abrams discusses how fundamentalists' outlook toward contemporary trends and events shifted from aloofness to engagement as they moved inward from the margins of American culture and began to weigh in on the day's issues--from jazz to "flappers"--in large numbers. Fundamentalists in the 1920s and 1930s "were willing to compromise certain traditions that defined the movement, such as premillennialism, holiness, and defense of the faith," Abrams concludes, "but their flexibility with forms of consumption and pleasure strengthened their evangelistic emphasis, perhaps the movement's core." Contrary to the myth of fundamentalism's demise after the Scopes Trial, the movement's uses of mass culture help explain their success in the decades following it. In the end fundamentalists imitated mass culture not to be like the world but to evangelize it.
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? 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. This exciting new book tackles the polemic and stereotypes surrounding this fascinating subject.
The author asserts in this text that Islamic fundamentalism is a reactive challenge to modern civilizations and political structures, which has arisen in defence to encroachments of both, Western capitalism and the various manifestations of communism. In this revised edition of the work a definition of Islamic fundamentalism is given that links its connotations to the historical background of Muslim traditions. An expanded chapter dealing with contemporary Islamist movements such as Hamas, the Algerian Islamist Salvation Front (FIS), the Egyptian Islamist Associations and Hizbullah in Lebanon, has also been included.
The evidence is everywhere: fundamentalist reading can stir passions and provoke violence that changes the world. Amid such present-day conflagrations, this illuminating book reminds us of the sources, and profound consequences, of Christian fundamentalism in the sixteenth century. James Simpson focuses on a critical moment in early modern England, specifically the cultural transformation that allowed common folk to read the Bible for the first time. Widely understood and accepted as the grounding moment of liberalism, this was actually, Simpson tells us, the source of fundamentalism, and of different kinds of persecutory violence. His argument overturns a widely held interpretation of sixteenth-century Protestant reading--and a crucial tenet of the liberal tradition. After exploring the heroism and achievements of sixteenth-century English Lutherans, particularly William Tyndale, Burning to Read turns to the bad news of the Lutheran Bible. Simpson outlines the dark, dynamic, yet demeaning paradoxes of Lutheran reading: its demands that readers hate the biblical text before they can love it; that they be constantly on the lookout for unreadable signs of their own salvation; that evangelical readers be prepared to repudiate friends and all tradition on the basis of their personal reading of Scripture. Such reading practice provoked violence not only against Lutheranism's stated enemies, as Simpson demonstrates; it also prompted psychological violence and permanent schism within its own adherents. The last wave of fundamentalist reading in the West provoked 150 years of violent upheaval; as we approach a second wave, this powerful book alerts us to our peril.
National polls show that approximately 50 million adult Americans are born-again Christians. Yet most Americans see their culture as secular, and the United States is viewed around the world as a secular nation. Further, intellectuals and journalists often portray born-again Christians, despite their numbers, as outsiders who endanger public life. But is American culture really so neatly split between the religious and the secular? Is America as "modern" and is born-again Christian religious belief as "pre-modern" as many think? In the 1980s, born-again Christians burst into the political arena with stunning force. Gone was the image of "old-fashioned" fundamentalism and its anti-worldly, separatist philosophy. Under the leadership of the Reverend Jerry Falwell and allied preachers, millions broke taboos in place since the Scopes trial constraining their interaction with the public world. They claimed new cultural territory and refashioned themselves in the public arena. Here was a dynamic body of activists with an evangelical vision of social justice, organized under the rubric of the "Moral Majority." Susan Harding, a cultural anthropologist, set out in the 1980s to understand the significance of this new cultural movement. The result, this long-awaited book, presents the most original and thorough examination of Christian fundamentalism to date. Falwell and his co-pastors were the pivotal figures in the movement. It is on them that Harding focuses, and, in particular, their use of the Bible's language. She argues that this language is the medium through which born-again Christians, individual and collective, come to understand themselves as Christians. And it is inside this language that much of the born-again movement took place. Preachers like Falwell command a Bible-based poetics of great complexity, variety, creativity, and force, and, with it, attempt to mold their churches into living testaments of the Bible. Harding focuses on the words--sermons, speeches, books, audiotapes, and television broadcasts--of individual preachers, particularly Falwell, as they rewrote their Bible-based tradition to include, rather than exclude, intense worldly engagement. As a result of these efforts, born-again Christians recast themselves as a people not separated from but engaged in making history. The Book of Jerry Falwell is a fascinating work of cultural analysis, a rare account that takes fundamentalist Christianity on its own terms and deepens our understanding of both religion and the modern world.
For the past twenty-five years, 'ultra-fundamentalist' Christians have put increasing pressure on American public education to conform exclusively with their own philosophy and vision of education and culture. Eugene Provenzo considers and addresses the impact that the fundamentalist movement has had on such issues as censorship, textbook content, Creationism versus Evolution, the family and education, school prayer, and the state regulation of Christian schools. In exploring both sides of the debate, however, the author concludes that many fundamentalists' concerns are justified, due to a basic inconsistency between the rights guaranteed under the First Amendment and the position that many public schools have legally assumed.