Karen Armstrong's The Battle for God: A History of Fundamentalism PDF

By Karen Armstrong

ISBN-10: 0307798607

ISBN-13: 9780307798602

In our supposedly secular age ruled through cause and expertise, fundamentalism has emerged as an overpowering strength in each significant global faith. Why? this is often the interesting, stressful query that bestselling writer Karen Armstrong addresses in her fantastic new booklet The conflict for God. Writing with the large point of view and deep figuring out of human spirituality that gained large audiences for A background of God, Armstrong illuminates the unfold of militant piety as a phenomenon extraordinary to our second in history.

Contrary to well known trust, fundamentalism isn't really a throwback to a few historic kind of faith yet relatively a reaction to the religious drawback of the trendy international. As Armstrong argues, the cave in of a piety rooted in fantasy and cult in the course of the Renaissance pressured humans of religion to understand for brand spanking new methods of being religious--and fundamentalism used to be born. Armstrong focuses right here on 3 fundamentalist routine: Protestant fundamentalism in the US, Jewish fundamentalism in Israel, and Islamic fundamentalism in Egypt and Iran--exploring how each one has constructed its personal exact approach of struggling with the attacks of modernity.

Blending background, sociology, and spirituality, The conflict for God is a compelling and compassionate learn of a thorough kind of non secular expression that's severely shaping the process international historical past.

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In 1912 he brought Paul Marty, an Algerian-born Frenchman with a license and training as an Arabic interpreter, to Dakar to direct the newly formed Service des Affaires Musulmanes. Ponty commissioned Marty to study various aspects of Islam, including Quran schools in Senegal. 53 In his study of Quran schools, completed shortly after his arrival in Dakar, Marty recommended that the state cease trying to impose impossible regulations on schools because they were useless, not dangerous. He argued that the problems the French perceived in the daara, such as rote instruction, poor level of scholarship, and more excessive time spent in work and begging, did not threaten colonial rule.

11. ” 12. The originaires are also called the inhabitants. Although they received citizenship rights very early, including the right to vote, they constantly refused to submit themselves to the French Civil Code for religious reasons. They thereby were able to conserve their “particular status” by permanently reinforcing this religious identity. ” 13. On this distinct culture, see Le Châtelier, L’Islam dans l’Afrique Occidentale, in particular chapter 4, and Boilat, Esquisses Sénégalaises. 14. Concerning the history of trade and the diasporas of trade, see the following works: Cohen, “Cultural Strategies in the Organization of Trading Diasporas”; Curtin, “Economic Change in Precolonial Africa”; Lovejoy, Caravans of Kola; and Lovejoy, Salt of the Desert Sun.

Certainly, Takruri intellectuals had a part to play in these earliest developments, and the notable presence of Saraxolle and Manding place names throughout the eastern regions of Senegambia may be another sign of early eastern Sudani interconnections. In recent research in Futa Toro in northern Senegal and southern Mauritania, some clerical families claimed a tradition of continuous instruction reaching back to the fifteenth century and before. 9 Documentary sources of all kinds confirm that by the fifteenth century, Islamic education was firmly established in Senegambia, and making further gains.

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The Battle for God: A History of Fundamentalism by Karen Armstrong


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