Posts Tagged ‘fundamentalism’
[One of 50 articles written and published for Demand Media in 2013]
Legally, refusal to provide or access medical care for children can be termed medical neglect. According to the latest available national statistics, documented child abuse and neglect in 2011 affected more than 675,000 children, or nearly 1 in a 100 kids. On average, 3 percent was stemmed from medical neglect in 41 reporting states. Some states average higher. Arkansas’ medical neglect rate is 7.5 percent, while the District of Columbia, Georgia, New York and Puerto Rico all average about 5 percent. The lowest rates are in Delaware and Utah at 0.04 percent and 0.02 percent respectively, plus both Wisconsin and Nebraska at 0.01 percent.
Medical neglect can have several causes, including economic hardship, lack of access to care or health insurance, family chaos and disorganization, lack of awareness, knowledge or skills, lack of trust in health care workers, impairment of caregivers, caregivers’ beliefs and children’s behavior, according to a 2007 article in the journal “Pediatrics.” Of these causes, two can involve active refusal of care: caregivers’ belief systems and children’s behavior.
In most instances, medical neglect is legally actionable. The exception is faith-based exemptions, which are written into law in most states, according to Childhealthcare.org. These exemptions vary in scope. Forty-eight states permit exemption from immunization programs. Most states permit exemption from metabolic testing of newborns that can detect developmental problems, including some that can be prevented with treatment. Ten states have religious exemptions for eyedrops that can help prevent blindness in children who contact a venereal disease carried by their mothers. Seventeen states have religious exemptions to felony crimes against children.
A study titled “Child Fatalities from Religion-Motivated Medical Neglect” in the American Academy of Pediatrics journal found that of 172 cases of child fatalities attributed to faith-based medical neglect, 140 had excellent (90 percent positive) prognosis with standard treatment. Many of the remaining 32 children were treatable, with good outcomes likely. The consequences of not participating in immunization programs can be widespread. In 1991, “The New York Times” reported on an outbreak of 492 measles cases in Philadelphia that led to the deaths of six children, two of them unrelated to the Faith Tabernacle and First Century Gospel churches at the center of the outbreak. A later check of the Faith Tabernacle school found 201 of the children in attendance had never seen a doctor.
Most faith-based cases of medical neglect leading to illness and death are preventable. The nonprofit educational charity Children’s Health Care Is a Legal Duty lists other treatable conditions that resulted in the deaths of children in the care of Christian Science parents between 1974 and 1994; five by meningitis, three of pneumonia, two of appendicitis, five of diabetes, two of diphtheria, one of measles, one of septicemia, one of a kidney infection, one of a bowel obstruction, and one of heart disease. In the Philadelphia outbreak, three children were hospitalized under court order to ensure treatment. However, as long as religious exemptions remain in place, the justice system has legal limits on what they can do.
American Academy of Pediatrics: Religious Objections to Medical Care
U.S. Department of Health and Human Services, Administration for Children and Familes: Child Maltreatment 2011 report
U.S. Department of Health and Human Services, Administration for Children and Familes: Child Neglect: A Guide for Intervention
American Academy of Pediatrics: Recognizing and Responding to Medical Neglect
American Medical Association: Miracle vs. Medicine: When Faith Puts Care at Risk
[One of 50 articles written and published for Demand Media in 2013]
The roots of American evangelism go back to 16th century Europe, when Anabaptists began suggesting that church should be separate from the state. This view did not find favor among governments closely aligned with the Catholic church, and consequently Anabaptism was brutally suppressed. The means, as the Global Mennonite Encyclopedia starkly describes it, was often “the scaffold and the stake.” By the end of the 16th century, most European Anabaptist leaders were dead. Some of the survivors fled to America, where evangelism would later resume, but the Amish, Mennonites and Hutterites who were descended from the original Anabaptists abandoned evangelism in the United States.
Evangelism, Not Evangelicalism
The most common personal experience with evangelism and apologetics in America today is with Jehovah’s Witnesses, who go door to door to advance their faith. Evangelists are the local equivalent of missionaries who go abroad to spread the word. Evangelism is not the same thing as evangelicalism. Evangelism is a practice, a way of sharing belief. Evangelicalism is a dogma and a trend that led to American political activism and megachurches in large U.S. cities.
Early American Settlers
The early 17th century in North America was marked by the establishment of colonies, including Jamestown, Plymouth and Boston. Some settlers came to escape religious persecution; others came to make money. It was a brutal time: many colonists failed to survive the deep winters, and native Indians were a danger as well. Although there was ample religious fervor among the colonists, there was little energy or enthusiasm for evangelism. Simple survival was the priority.
The Great Awakening
After a period of relative quiet in the religious sphere, like the calm before the storm, evangelism suddenly caught fire again in American culture during the Great Awakening. A charismatic preaching style modeled on the fiery, emotional sermons of George Whitefield, paired with dramatic “religious revival” events, drew increasingly larger crowds to Protestant churches in the late 1730s. Beginning in New England over six years, then spreading to the South, revivals were aimed at the faithful whose convictions were weakened by doubt and the unchurched who had little contact or experience with organized religion.
Whitefield was a central figure in establishing American evangelism, but according to some, he may have also been a factor in sparking the American Revolution. Before Whitefield, sermons were top-down affairs — the pastor preached, the congregation listened. Using the call and response technique, Whitefield established congregational participation and encouraged emotional expression. This exciting new dialogue, together with a generally defiant attitude toward authority, stirred what Nancy Ruttenburg calls the “democratic personality.” The Great Awakening unleashed more than a religious revival; it reinforced a fierce sense of independence. This eventually led to the separation of church and state that Anabaptists had advocated.
[One of 50 articles written and published for Demand Media in 2013]
Even as the world population has grown, globalization has made our planet shrink. Travel options have expanded, more people are living in cities, and the products we use daily are increasingly made and distributed by multinational corporations. Mass production and its economic advantages have been expanded to nearly all corners of the world, to the point where one can find familiar food, clothing, tools and services wherever people gather in large numbers. Change, such as the worldwide use of mobile smartphones, now spreads with amazing speed. For people of faith who live in accordance with established traditions, the velocity of change can feel threatening and provoke violent backlash in defense.
Resistance to Change
Venerated social values are resistant to change. The dominant religious traditions today — Christianity, Islam and Hinduism — have existed for centuries, their core tenants preserved and passed on through generations. When rapid change ripples outward, it generates friction as it collides with deeply held religious beliefs. Occasionally this friction flares into violence.
In September 2005, a stark example began in Denmark, where the Danish newspaper Jyllands-Posten broke an Islamic taboo by publishing mocking images of the prophet Muhammad. The images quickly appeared in other newspapers around the world, sparking widespread riots. This violent reaction also became a global phenomenon. Buildings burned and an estimated 200 people died soon after publication because news is now globalized through the internet.
Elements of Conflict
In his book “Religious Violence in the Age of Globalization”, Hans G. Kippenberg observes that conflict is never caused by religion alone. Rather, violence results from the complex interaction of economic interests, political division, cultural discord and social upheaval. Sometimes tensions with a surface appearance of religious or ethnic strife may mask more basic disagreements.
An example is the ongoing conflict in Iraqi Kurdistan, which has been blamed on differences between ethnic Sunni Kurds, Turkish forces and Iraqi Shi’a Muslims. However, the region is rich with oil, and this has been another major focus of contention. Much to Baghdad’s consternation, the semi-autonomous Kurds have done oil survey and extraction deals with several multinational firms. Thus, it may be misleading to simply attribute conflict to ‘religious violence’, as it is likely that more than just religious faith is involved.
The most casual study of history shows conquest has often been accomplished by violence. Empires have subjugated, enslaved and annihilated peoples, cultures and faiths. But trade has played a role as well. It can have the effect of normalizing cultural exchange, and globalized trade has delivered many benefits. But it has also prompted accusations of cultural hegemony — cultural domination by economically powerful nations — as Western influence expands in tandem with the growth and spread of market economies. The primarily Western members of the Organization for Economic Cooperation and Development account for 59 percent of global gross domestic product.
Incoming trade and migrants can expose people to conflicting values, and the secular decoupling of religion and government in the West is anathema to some cultures. Resistance to this perceived hegemony is another factor that has motivated religious fundamentalists to commit horrendous acts of aggression — witness the 9/11 attacks in the United States.
Globalization of Violence
The globalization of information and travel has provided radical militants and smaller, less-developed nations with new levels of agility and lethality. The weaponization of biology is becoming increasingly feasible, and the potential for small groups of religious fundamentalists to instigate a nuclear and/or biological attack against nations in response to real or perceived injustice is aided by these developments.
Embassy attacks, seemingly-routine roadside and suicide bombings, and other violence — some of which has a religious component — has shaken parts of the Middle East, Africa and other regions over the decades. Those attacks provide abundant reason to believe that globalized technologies can be leveraged by small angry groups, both religious and secular, in any part of the world. No place on earth is invulnerable to that possibility.
Violence is sparked by conflict. Trade requires cooperation. For better or worse, both conflict and cooperation are now globalized. Humanity’s future depends on how we manage these opposing influences.
[One of 50 articles written and published for Demand Media in 2013. Published version here.]
Secularism is the concept that we can manage our affairs and institutions — government, business, schools, personal lives — without the influence of religious faith. Fundamentalist beliefs are based on the conviction that our lives and institutions should be guided by divine instruction as revealed by sacred texts.
The term fundamentalism first emerged among Christian Protestants during Fundamentalist–Modernist Controversy of the early 1900s. Characteristics of fundamentalists include a literal interpretation of the Bible, acceptance of the doctrines of virgin birth, young-earth creationism, the resurrection and Second Coming. Fundamentalists also promote the concept of “biblical separatism,” which encourages adherents to avoid contact with people who do not share the fundamentalist world view.
The term fundamentalist is now commonly applied far beyond its Protestant roots, to encompass Islam, Judaism, Hinduism and other faiths. The popular interpretation focuses on fundamentalist opposition to modernity, strict interpretation of moral codes and strong rejection of secularism.
In many early civilizations, religion and government were often one and the same, an arrangement known as theocracy. The earliest known entertainment of secular ideas emerged from the Greek philosopher Epicurus, Roman emperor Marcus Aurelius and Muslim philosopher Ibn Rushd (Averroës). But the concept of government and other institutions operating separately from religious influence didn’t gain wide acceptance until the Enlightenment in the 1600s.
Early Western writing on secularism, such as John Locke’s “A Letter Concerning Toleration” and John Stuart Mill’s “On Liberty,” stressed religious tolerance and saw secularism as a way to minimize conflict in cultures with a plurality of faiths. After gaining independence from Britain in 1947, India embraced secular government to unify Hindus, Muslims, Sikhs and Christians.
Fundamentalism and secularism are joined by their relationship to religious conviction. Fundamentalism attempts to preserve core religious beliefs and requires obedience to moral codes. Secularism’s premise is that social stability can be achieved without reliance on religion. Some cultures, including the United States, have a mix of both. In the U.S., tension between these views is evident in the political arena, where social conservatives and secular liberals hold different positions on issues like sex education, reproductive choice, gay marriage, evolution, censorship and state-sanctioned prayer.
On occasion, fundamentalist beliefs have led to violence, most notably the 9/11 attacks by Islamic fundamentalists. Extremist groups in many denominations, however, rely on rigid interpretations of religious texts to justify their cause. Closer to home, the Ku Klux Klan is a Christian group with a history of murder, bombing, political assassination, lynching and arson. Another American Christian terrorist organization known as the Army of God has conducted a campaign of arson, bombs, murder and anthrax threats.