Editing Fundamentalism (section)

==Religious fundamentalism==

===Buddhism===
{{See also|Buddhism and violence}}
Buddhist fundamentalism has targeted other religious and ethnic groups, as in [[Myanmar]]. A Buddhist-dominated country, Myanmar has seen [[Persecution of Muslims in Burma|tensions between Muslim minorities and the Buddhist majority]], especially during the [[2013 Burma anti-Muslim riots]] (possibly instigated by [[hardline]] groups such as the [[969 Movement]]).<ref>{{cite web|url= http://www.irrawaddy.org/archives/30965 |date= March 30, 2013 |author= KYAW ZWA MOE |title= Root Out the Source of Meikhtila Unrest |url-status= dead |archive-url= https://web.archive.org/web/20130827232539/http://www.irrawaddy.org/archives/30965 |archive-date=August 27, 2013 |access-date=November 4, 2013 }}</ref> as well as during actions which are associated with the [[Rohingya genocide]] (2016 onwards).

Buddhist fundamentalism also features in [[Sri Lanka]]. Buddhist-dominated Sri Lanka has seen recent tensions between Muslim minorities and the Buddhist majority, especially during the [[2014 anti-Muslim riots in Sri Lanka]]<ref>{{cite news|url= https://edition.cnn.com/2014/06/19/world/asia/sri-lanka-muslim-aluthgama|title= Fear, shock among Sri Lankan Muslims in aftermath of Buddhist mob violence|first1= Iqbal|last1= Athas|first2= Tim|last2= Hume|date= June 24, 2014|work= CNN|access-date= January 23, 2020}}</ref> and in the course of the [[2018 anti-Muslim riots in Sri Lanka]],<ref>
{{cite news
|url= https://www.bbc.com/news/world-asia-43305453
|title= Sri Lanka struggles to halt days of Buddhist riots
|date= March 7, 2018|work= BBC News
|access-date= January 23, 2020
}}
</ref> allegedly instigated by hardline groups such as the [[Bodu Bala Sena]].<ref>{{Cite web |last=Riza |first=M. |title=Sri Lanka declares emergency amid communal riots |url=https://www.aljazeera.com/news/2018/3/6/sri-lanka-imposes-state-of-emergency-after-communal-riots |access-date=2024-10-17 |website=Al Jazeera |language=en}}</ref>

Historic and contemporary examples of Buddhist fundamentalism occur in each of the three main branches of [[Buddhism]]: [[Theravada]], [[Mahayana]], and [[Vajrayana]]. In addition to the above examples of fundamentalism in Theravada-dominated societies, the reification of a [[Dharmapala|protector deity]], [[Dorje Shugden]], by 19th-century Tibetan lama [[Pabongkhapa]] could be seen as an example of fundamentalism in the Vajrayana tradition. Dorje Shugden was a key tool in Pabongkhapa's persecution of the flourishing [[Rimé movement]], an ecumenical movement which fused the teachings of the [[Sakya (Tibetan Buddhist school)|Sakya]], [[Kagyu]] and [[Nyingma]],{{sfn|Schaik|2011|p=165-169}} in response to the dominance of the [[Gelug]] school. While Pabongkhapa had an initially inclusive view early in his life, he received a number of signs that he had displeased Dorje Shugden by receiving teachings from non-Gelug schools, and thus initiated a revival movement that opposed the mixing of non-Gelug practices by Gelug practitioners.{{sfn|Kay|2004|p=47}} The main function of the deity was presented as "the protection of the Ge-luk tradition through violent means, even including the killing of its enemies." Crucially, however, these "‘enemies’ of the Gelug refers less to the members of rival
schools than to members of the Gelug tradition ‘who mix Dzong-ka-ba’s tradition with elements coming from other traditions, particularly the Nying-ma
[[Dzogchen|Dzok-chen]]’."{{sfn|Kay|2004|p=47}}

In Japan, a prominent example has been the practice among some members of the Mahayana [[Nichiren]] sect of [[shakubuku]] – a method of [[proselytizing]] which involves the strident condemnation of other sects as deficient or [[evil]].

===Christianity===
{{Main article|Christian fundamentalism|Christian nationalism|Christian terrorism|Sectarian violence among Christians}} 
[[George Marsden]] has defined Christian fundamentalism as the demand for strict adherence to certain theological doctrines, in opposition to [[Fundamentalist–Modernist Controversy|Modernist theology]].<ref>{{as of|2023}}, Marsden's work has been cited over 3600 times, according to {{Cite web|title=Google Scholar
| url=https://scholar.google.com/scholar?hl=en&q=marsden+fundamentalism&as_sdt=1,27
|access-date=2023-01-02|website=scholar.google.com}}</ref> Its supporters originally coined the term in order to describe what they claimed were five specific classic theological beliefs of Christianity, and the coinage of the term led to the development of a [[Christian fundamentalism|Christian fundamentalist movement]] within the Protestant community of the United States in the early part of the 20th century.<ref>{{Cite web
| first = John | last= Buescher
|title=A History of Fundamentalism
|url=https://teachinghistory.org/history-content/ask-a-historian/24092
| archive-url=https://web.archive.org/web/20100714095134/https://teachinghistory.org/history-content/ask-a-historian/24092
| archive-date= 14 July 2010
|access-date=2023-01-02|website=teachinghistory.org}}</ref> Fundamentalism as a movement arose in the United States, starting among [[conservative]] [[Presbyterian]] theologians at [[Princeton Theological Seminary]] in the late 19th century. It soon spread to conservatives among the [[Baptists]] and other denominations around 1910 to 1920. The movement's purpose was to reaffirm key theological tenets and defend them against the challenges of [[Liberal Christianity|liberal theology]] and [[higher criticism]].{{sfn|Ammerman|1991}}<ref>Mark A. Noll, ''A History of Christianity in the United States and Canada'' (1992), pp. 376-86.</ref>

The concept of "fundamentalism" has roots in the [[Niagara Bible Conference]]s which were held annually between 1878 and 1897. During those conferences, the tenets widely considered to be ''fundamental'' Christian belief were identified.

"Fundamentalism" was prefigured by ''[[The Fundamentals|The Fundamentals: A Testimony To The Truth]]'', a collection of twelve pamphlets published between 1910 and 1915 by brothers Milton and [[Lyman Stewart]]. It is widely considered to be the foundation of modern Christian fundamentalism.

In 1910, the General Assembly of the Presbyterian Church identified what became known as the ''five fundamentals'':<ref>George M. Marsden, "Fundamentalism and American Culture", (1980) p. 117</ref>
* [[Biblical inspiration]] and the [[Biblical infallibility|infallibility of scripture]] as a result of this
* [[Virgin birth of Jesus]]
* Belief that Christ's death was the [[Atonement in Christianity|atonement]] for sin
* Bodily [[resurrection of Jesus]]
* Historical reality of the [[miracles of Jesus]]

In 1920, the word "fundamentalist" was first used in print by Curtis Lee Laws, editor of ''The Watchman Examiner'', a Baptist newspaper.<ref>{{cite web |title=fundamentalist (adj.) |url=https://www.etymonline.com/word/fundamentalist |website=Etymonline |publisher=Online Etymology Dictionary |access-date=January 29, 2021}}</ref> Laws proposed that those Christians who were fighting for the fundamentals of the faith should be called "fundamentalists".<ref>Curtis Lee Laws, "Convention Side Lights," The Watchman-Examiner, 8, no. 27 (1 July 1920), p 834.</ref>

Theological conservatives who rallied around the five fundamentals came to be known as "fundamentalists". They rejected the existence of commonalities with theologically related religious traditions, such as the grouping of Christianity, [[Islam]], and [[Judaism]] into one [[Abrahamic religions|Abrahamic family of religions]].<ref name="academia.edu"/> By contrast, while [[Evangelicalism|Evangelical]] groups (such as the [[Billy Graham Evangelistic Association]]) typically agree with the "fundamentals" as they are expressed in ''The Fundamentals'', they are often willing to participate in events with religious groups that do not hold to the "essential" doctrines.<ref>Carpenter, ''Revive us Again'' (1997) p 200</ref>

===Ethnic tribal religions===
{{See also|Indigenism|Ethnic religion}}
A few scholars label some [[indigenism|indigenist]] [[revitalization movement]]s within [[ethnic religion|ethnic]] and [[indigenous religion]]s who reject the changes brought by the modern states and major religions in favor of a return to traditional ways as fundamentalists in contrast with syncretic reform movements. Thus, numerous new generally fundamentalist [[Native American religions|Native American religious movements]] include the [[Pueblo Revolt]] (1680s), the [[Shawnee]] Prophet Movement (1805–1811), the [[Cherokee]] Prophet Movement (1811–1813), the [[Creek War|Red Stick War]] (1813–1814), White Path's Rebellion (1826), the [[Ho-Chunk|Winnebago]] Prophet Movement (1830–1832), the first Ghost Dance (1869–1870) and the second [[Ghost Dance]] (1889–1890), and the Snake movements among the Cherokee, [[Choctaw]], and [[Muscogee|Muscogee Creek]] peoples during the 1890s.{{sfn|Champagne|2005|p=}}

===Hinduism===
{{See also|Hindutva|Hindu nationalism|Hindu terrorism}}
The existence of fundamentalism in [[Hinduism]] is a complex and contradictory phenomenon. While some would argue that certain aspects of [[Gaudiya]] [[Vaishnavism]] manifest fundamentalist tendencies, these tendencies are more clearly displayed in [[Hindutva]], the predominant form of [[Hindu nationalism]] in India today, and an increasingly powerful and influential voice within the religion. Hinduism includes a diversity of ideas on [[Spirituality#Hinduism|spirituality]] and traditions, but has no ecclesiastical order, no unquestionable religious authorities, no governing body, no prophet(s) nor any binding holy book; Hindus can choose to be [[Polytheism|polytheistic]], [[Pantheism|pantheistic]], [[Panentheism|panentheistic]], [[Pandeism|pandeistic]], [[Henotheism|henotheistic]], [[Monotheism|monotheistic]], [[Monism|monistic]], [[Agnosticism|agnostic]], [[Atheism|atheistic]] or [[Humanism|humanist]].<ref>[[Hinduism#CITEREFLipner2009|Lipner 2009]], p. 8 quote: "... one need not be religious in the minimal sense described to be accepted as a Hindu by Hindus, or describe oneself perfectly validly as Hindu. One may be polytheistic or monotheistic, monistic or pantheistic, henotheistic, panentheistic, pandeistic, even an agnostic, humanist or atheist, and still be considered a Hindu."</ref><ref>{{cite book | last=Kurtz | first=Lester R. | title=Encyclopedia of violence, peace, & conflict | publisher=Elsevier | publication-place=Amsterdam | date=2008 | isbn=978-1-84972-393-0 | oclc=436849045}}</ref><ref>MK Gandhi, ''The Essence of Hinduism Archived 24 July 2015 at the [[Wayback Machine]]'', Editor: VB Kher, Navajivan Publishing, see page 3; According to Gandhi, "a man may not believe in God and still call himself a Hindu."</ref> According to Doniger, "ideas about all the major issues of faith and lifestyle – vegetarianism, nonviolence, belief in rebirth, even [[Caste system in India|caste]] – are subjects of debate, not [[dogma]]."<ref>[[Hinduism#CITEREFDoniger2014|Doniger 2014]], p. 3.</ref>

Some would argue that, because of the wide range of traditions and ideas covered by the term Hinduism, a lack of theological 'fundamentals' means that a dogmatic 'religious fundamentalism' per se is hard to find.<ref>{{Citation|title=Hinduism not a religion, there's no book, no papacy: Sadhguru| date=May 24, 2016 |url=https://www.youtube.com/watch?v=lRxmg213lBc|language=en|access-date=2021-12-04}}</ref> Others point to the recent rise of Hindu nationalism in India as evidence to the contrary. The religion "defies our desire to define and categorize it." In India, the term “dharma” is preferred, which is broader than the Western term “religion.”<ref>[[Hinduism#CITEREFSharma2003|Sharma 2003]], pp. 12–13.</ref>

Hence, certain scholars argue that Hinduism lacks dogma and thus a specific notion of "fundamentalism," while other scholars identify several politically active Hindu movements as part of a "Hindu fundamentalist family."<ref>{{Cite web|title=On the Difference Between Hinduism and Hindutva|url=https://www.asianstudies.org/publications/eaa/archives/on-the-difference-between-hinduism-and-hindutva/|access-date=2021-12-04|website=Association for Asian Studies|language=en-US}}</ref><ref name="Brekke 1991 127">{{cite book|author=Brekke|title=Fundamentalism: Prophecy and Protest in an Age of Globalization|url=https://books.google.com/books?id=JGooYIEd9h4C&pg=PA127|year=1991|publisher=Cambridge University Press|page=127|isbn=9781139504294}}</ref>

===Islam===
{{Main article|Islamic fundamentalism|Islamism|Islamofascism|Jihadism|Islamic terrorism|Sectarian violence among Muslims}}
Fundamentalism within Islam goes back to the [[early history of Islam]] in the 7th century, to the time of the [[Kharijites]].<ref name="Poljarevic 2021">{{cite book |author-last=Poljarevic |author-first=Emin |year=2021 |chapter=Theology of Violence-oriented Takfirism as a Political Theory: The Case of the Islamic State in Iraq and Syria (ISIS) |editor1-last=Cusack |editor1-first=Carole M. |editor1-link=Carole M. Cusack |editor2-last=Upal |editor2-first=Muhammad Afzal |title=Handbook of Islamic Sects and Movements |location=[[Leiden]] and [[Boston]] |publisher=[[Brill Publishers]] |series=Brill Handbooks on Contemporary Religion |volume=21 |doi=10.1163/9789004435544_026 |doi-access=free |isbn=978-90-04-43554-4 |issn=1874-6691 |pages=485–512}}</ref> From their essentially political position, they developed extreme doctrines that set them apart from both mainstream [[Shia Islam|Shia]] and [[Sunni Islam|Sunni]] [[Muslims]]. The Kharijites were particularly noted for adopting a radical approach to ''[[takfir]]'', whereby they declared other Muslims to be [[Apostasy in Islam|unbelievers]] and therefore deemed them worthy of death.<ref name="Poljarevic 2021"/><ref>{{cite news|url=https://www.theglobeandmail.com/globe-debate/another-battle-with-islams-true-believers/article20802390/|title=Another battle with Islam's 'true believers'|work=The Globe and Mail}}</ref><ref>{{cite web|url=https://ottawacitizen.com/news/national/fruits-of-the-tree-of-extremism|title=Imam Mohamad Jebara: Fruits of the tree of extremism|author=Mohamad Jebara More Mohamad Jebara|work=Ottawa Citizen|date=February 6, 2015}}</ref><ref name="hasan-balance-2012">{{cite web |author=Dr. Usama Hasan |date=2012 |url=http://www.quilliamfoundation.org/wp/wp-content/uploads/publications/free/the-balance-of-islam-in-challenging-extremism.pdf |title=The Balance of in challenging extremism |access-date=2015-11-17 |url-status=dead |publisher=Quilliam Foundation |archive-url=https://web.archive.org/web/20140802045255/http://www.quilliamfoundation.org/wp/wp-content/uploads/publications/free/the-balance-of-islam-in-challenging-extremism.pdf |archive-date=August 2, 2014 |df=mdy }}</ref>

The Shia and Sunni religious conflicts since the 7th century created an opening for radical ideologues, such as [[Ali Shariati]] (1933–77), to merge social revolution with Islamic fundamentalism, as exemplified by the [[Iranian Revolution]] in 1979.<ref>{{Cite journal|last=Griffith|first=William E.|date=1979|title=The Revival of Islamic Fundamentalism: The Case of Iran|url=https://www.jstor.org/stable/2626789|journal=International Security|volume=4|issue=1|pages=132–138|doi=10.2307/2626789|jstor=2626789 |s2cid=154146522 |issn=0162-2889}}</ref> Islamic fundamentalism has appeared in many countries;<ref>Lawrence Davidson, ''Islamic Fundamentalism'' (Greenwood, 2003)</ref> the [[Salafi movement|Salafi]]-[[Wahhabism|Wahhabi]] version is [[International propagation of Salafism and Wahhabism|promoted worldwide]] and financed by [[Saudi Arabia]], [[Qatar]], and [[Pakistan]].<ref>{{cite web |title=Terrorism: Growing Wahhabi Influence in the United States |url=https://www.govinfo.gov/content/pkg/CHRG-108shrg91326/html/CHRG-108shrg91326.htm |date=26 June 2003 |website=www.govinfo.gov |location=[[Washington, D.C.]] |publisher=[[United States Government Publishing Office]] |archive-url=https://web.archive.org/web/20181215092631/https://www.govinfo.gov/content/pkg/CHRG-108shrg91326/html/CHRG-108shrg91326.htm |archive-date=15 December 2018 |url-status=live |access-date=26 June 2021 |quote=Nearly 22 months have passed since the atrocity of [[September 11 attacks|September 11th]]. Since then, many questions have been asked about the role in that day's terrible events and in other challenges we face in the [[War on terror|war against terror]] of [[Saudi Arabia]] and its official sect, a separatist, exclusionary and violent form of Islam known as Wahhabism. It is widely recognized that all of the [[Hijackers in the September 11 attacks|19 suicide pilots]] were Wahhabi followers. In addition, 15 of the 19 were Saudi subjects. Journalists and experts, as well as spokespeople of the world, have said that Wahhabism is the source of the [[List of terrorist incidents|overwhelming majority of terrorist atrocities in today's world]], from [[Morocco]] to [[Indonesia]], via [[Israel]], Saudi Arabia, [[Chechnya]]. In addition, Saudi media sources have identified Wahhabi agents from Saudi Arabia as being responsible for terrorist attacks on [[U.S. Invasion of Iraq|U.S. troops in Iraq]]. ''The Washington Post'' has confirmed Wahhabi involvement in attacks against U.S. forces in [[Fallujah during the Iraq War|Fallujah]]. To examine the role of Wahhabism and terrorism is not to label all Muslims as extremists. Indeed, I want to make this point very, very clear. It is the exact opposite. Analyzing Wahhabism means identifying the extreme element that, although enjoying immense political and financial resources, thanks to support by a sector of the Saudi state, seeks to globally hijack Islam ... The problem we are looking at today is the State-sponsored doctrine and funding of an extremist ideology that provides the recruiting grounds, support infrastructure and monetary life blood of today's international terrorists. The extremist ideology is Wahhabism, a major force behind terrorist groups, like [[al Qaeda]], a group that, according to the [[Federal Bureau of Investigation|FBI]], and I am quoting, is the 'number one terrorist threat to the U.S. today'.}}</ref><ref>{{cite book |last=DeLong-Bas |first=Natana J. |author-link=Natana J. DeLong-Bas |year=2004 |title=Wahhabi Islam: From Revival and Reform to Global Jihad |url=https://books.google.com/books?id=797QCwAAQBAJ |location=[[New York City|New York]] |publisher=[[Oxford University Press]] |isbn=0195169913}}</ref><ref>{{cite magazine |last=Armstrong |first=Karen |author-link=Karen Armstrong |date=27 November 2014 |title=Wahhabism to ISIS: how Saudi Arabia exported the main source of global terrorism |url=http://www.newstatesman.com/world-affairs/2014/11/wahhabism-isis-how-saudi-arabia-exported-main-source-global-terrorism |location=[[London]] |magazine=[[New Statesman]] |archive-url=https://web.archive.org/web/20141127132619/http://www.newstatesman.com/world-affairs/2014/11/wahhabism-isis-how-saudi-arabia-exported-main-source-global-terrorism |archive-date=27 November 2014 |url-status=live |access-date=28 June 2021}}</ref><ref>{{cite news |last=Crooke |first=Alastair |author-link=Alastair Crooke |orig-date=First published 27 August 2014 |date=30 March 2017 |title=You Can't Understand ISIS If You Don't Know the History of Wahhabism in Saudi Arabia |url=https://www.huffingtonpost.com/alastair-crooke/isis-wahhabism-saudi-arabia_b_5717157.html |location=[[New York City|New York]] |work=[[The Huffington Post]] |archive-url=https://web.archive.org/web/20140828141900/https://www.huffingtonpost.com/alastair-crooke/isis-wahhabism-saudi-arabia_b_5717157.html |archive-date=28 August 2014 |url-status=live |access-date=28 June 2021}}</ref><ref>{{cite news |author-last=Sells |author-first=Michael |date=22 December 2016 |title=Wahhabist Ideology: What It Is And Why It's A Problem |url=https://www.huffpost.com/entry/wahhabist-ideology-what-it-is-and-why-its-a-problem_b_585991fce4b014e7c72ed86e?guccounter=1 |location=[[New York City|New York]] |work=[[The Huffington Post]] |archive-url=https://web.archive.org/web/20200408032152/https://www.huffpost.com/entry/wahhabist-ideology-what-it-is-and-why-its-a-problem_b_585991fce4b014e7c72ed86e |archive-date=8 April 2020 |url-status=live |access-date=28 June 2021}}</ref><ref>{{cite web|last1=Lindijer|first1=Koert|title=How Islam from the north spreads once more into the Sahel|url=http://theafricanists.info/how-islam-from-the-north-spreads-once-more-into-the-sahel/|website=The Africanists|access-date=24 November 2014|date=24 August 2013|quote=Hundreds of years later, Islam again comes to the Sahel, this time with an unstoppable mission mentality and the way paved by money from Saudi Arabia, Qatar, and Pakistan. Foreigners, and also Malians who received scholarships to study in Saudi Arabia, introduce this strict form of Islam, and condemn the sufi's{{sic}}.}}{{verify source|date = November 2014}}</ref>

The [[Iran hostage crisis]] of 1979–80 marked a major turning point in the use of the term "fundamentalism". The media, in an attempt to explain the ideology of [[Ayatollah Khomeini]] and the Iranian Revolution to a Western audience described it as a "fundamentalist version of Islam" by way of analogy to the Christian fundamentalist movement in the U.S. Thus was born the term ''Islamic fundamentalist'', which became a common use of the term in following years.<ref>{{cite web|url=https://news.google.com/archivesearch?ie=UTF-8&oe=utf-8&rls=org.mozilla:en-US:official&client=firefox-a&um=1&tab=wn&q=Islamic+fundamentalist&scoring=n&sa=N&sugg=d&as_ldate=1990&as_hdate=1991&lnav=d4&hdrange=1992,2005|title=Google News Search: Chart shows spikes in '79 (Iran hostage crisis), after 9/11 and in '92 and '93 (Algerian elections, PLO).|access-date=December 9, 2008}}{{original research inline|date = November 2014}}</ref>

===Judaism===
{{Main article|Jewish fundamentalism|Jewish extremist terrorism}}

[[Jewish fundamentalism]] has been used to characterize [[Militant (word)|militant]] [[religious Zionism]], and both [[Ashkenazi]] and [[Sephardic]] versions of [[Haredi Judaism]].<ref name="brit1">{{cite web|url=https://www.britannica.com/EBchecked/topic/1191955/fundamentalism/252664/Jewish-fundamentalism-in-Israel#ref883280|title=fundamentalism - religious movement|website=britannica.com|access-date=October 22, 2017}}</ref> Ian S. Lustik has characterized "Jewish fundamentalism" as "an ultranationalist, eschatologically based, irredentist ideology".<ref>{{cite journal |url=http://www.geocities.com/alabasters_archive/dangerous_fundamentalists.html |author=Ian S. Lustik |title=Israel's Dangerous Fundamentalists |journal=Foreign Policy |issue= 68 |date=Fall 1987 |pages=118–139 |issn=0015-7228 |url-status=dead |archive-url=https://web.archive.org/web/20091021171748/http://geocities.com/alabasters_archive/dangerous_fundamentalists.html |archive-date=October 21, 2009 |access-date=November 4, 2013 |df=mdy-all }}</ref>

===New Atheism===
{{Main article|New Atheism}}
The term ''[[New Atheism]]'' describes the positions of some [[atheist]] academics, writers, scientists, and philosophers of the 20th and 21st centuries.<ref>{{Cite book |last1=Lee |first1=Lois |url=https://books.google.com/books?id=XguDDQAAQBAJ&pg=PT48 |title=A Dictionary of Atheism |last2=Bullivant |first2=Stephen |date=2016-11-17 |publisher=Oxford University Press |isbn=978-0-19-252013-5 |language=en |access-date=12 March 2017 |archive-date=20 January 2023 |archive-url=https://web.archive.org/web/20230120215619/https://books.google.com/books?id=XguDDQAAQBAJ&pg=PT48 |url-status=live }}</ref><ref>{{Cite magazine |last=Wolf |first=Gary |date=November 1, 2006 |title=The Church of the Non-Believers |language=en-US |magazine=Wired |url=https://www.wired.com/2006/11/atheism/ |access-date=2023-01-19 |issn=1059-1028 |archive-date=21 July 2017 |archive-url=https://web.archive.org/web/20170721010426/https://www.wired.com/2006/11/atheism/ |url-status=live }}</ref> Critics have described New Atheism as "''secular fundamentalism''".<ref>{{cite book |last=Hedges |first=Chris |title=When Atheism Becomes Religion: America's New Fundamentalists |year=2008 |publisher=Free Press |isbn=978-1-4165-7078-3 |url=https://books.google.com/books?id=b-f_HU9MZuYC&dq=new+atheism+fundamentalism&pg=PA1}}</ref><ref>{{cite journal |last=McAnulla |first=Stuart |title=Secular fundamentalists? Characterising the new atheist approach to secularism, religion and politics |journal=British Politics |volume=9 |pages=124–145 |year=2011 |issue=2 |publisher=Palgrave Macmillan |doi=10.1057/bp.2013.27 |url=https://link.springer.com/article/10.1057/bp.2013.27}}</ref><ref>{{cite book |last=LeDrew |first=Stephen |title=Relativism and Post-Truth in Contemporary Society |chapter=Scientism and Utopia: New Atheism as a Fundamentalist Reaction to Relativism |year=2018 |pages=143–155 |publisher=Springer |doi=10.1007/978-3-319-96559-8_9 |isbn=978-3-319-96558-1 |chapter-url=https://link.springer.com/chapter/10.1007/978-3-319-96559-8_9}}</ref><ref>{{cite book |last=Stahl |first=William |title=Religion and the New Atheism: A Critical Appraisal |chapter=One-Dimensional Rage: The Social Epistemology Of The New Atheism And Fundamentalism |year=2010 |pages=95–108 |publisher=Brill |isbn=978-90-04-19053-5 |chapter-url=https://brill.com/display/book/9789004190535/Bej.9789004185579.i-253_008.xml}}</ref>