Abstract
Os movimentos religiosos fundamentalistas encaram o Estado secular como um inimigo, porque pretendem sistematizar seu poder como se Deus não atuasse. Esses movimentos consideram sua religião como o repositório de verdade absoluta, a fonte derradeira que legitima as leis humanas. Assim, conquanto sejam pós-seculares, ao mesmo tempo tentam transformar os princípios religiosos em agendas políticas. Com efeito, os militantes agem frequentemente de acordo com princípios políticos, procurando afirmar o primado de sua própria fé sobre a dos outros. Eles se movem dentro das sociedades contemporâneas em nome de uma teologia política radical. Os principais argumentos baseiam-se em dois estudos de caso: o Bodu Bala Sena no Sri Lanka e os movimentos para o Hindutva na Índia.
Highlights
This article contains some reflections on the links between secularization, the secular state and fundamentalism
This paper examines the links between secularization and fundamentalism by presenting three approaches: the first theoretical, the other two, empirical
Defending the religious truth means supporting the nationalist ideology, the Hindutva, that proclaims India only for Hindus or Hindus before everyone else22. These reflections will conclude with some final remarks on the cases examined focusing on the theoretical and methodological challenges of the sociology of religion. Both cases are characterized by collective movements seemingly capable of challenging and undermining the secular state model
Summary
This article contains some reflections on the links between secularization, the secular state and fundamentalism. The first part, which briefly underlines the characteristics of a type of socioreligious action conventionally called fundamentalism (PACE, 2011), is followed by the delineation of two case studies focusing on fundamentalist movements linked to Sinhalese Buddhism and to Indian Hindu activism They are a counter-intuitive demonstration of the extent to which the fundamentalist trend has taken hold within monotheistic religions (Judaism, Christianity and Islam), and in those classified as polytheistic systems of beliefs which, in principle, do not necessarily presuppose the existence of a single God. The section referring to Buddhism leads us to reexamine the popular stereotype according to which that religion is inherently opposed to violence. The fundamentalist approach has become the means by which the new elite of an ethnic nationalist phenomenon communicate
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