The idea was also hotly contested that deep changes in Sikh History from 1699 onwards came in response to outer stimuli on the part of a body in which it was alleged increasingly Jats had taken over leadership from Khatris. There was also considerable objection to the way in which by the use of social science and Marxist historical methods it was to be supposed that Sikhs were mainly peasants who were led along by a few people who drew them out from the main body of Hinduistic Indians.
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It was entitled “Sikh Fundamentalism: Ways of Turning Things Over?” In the discussion generated it became clear that though a religion which used a mool-mantra and was given to mulvad obviously got down to fundamentals, the word “Fundamentalist” could, hardly be used in the same way as it was of American Fundamentalists. A paper which has not to date been published and which requests it be not quoted for it had not been finalized, was read by Professor Harjot Oberoi of Vancouver. Again, late in 1989 at a meeting of the American Academy of Religion at Anaheim in California, a panel discussed these issues in connection with Sikhism. 5 In this article which struggles to be sympathetic and respectful, the essay on the Sikhs rubs shoulders with those on Fundamentalist Muslims in West Africa, Iran and Egypt, Secularists in Turkey, Sri Lankan Hindus in Britain, Protestant Tamils in Madras, as well as the American Moral Majority.
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Recent examples include Angela Dietrich’s “The Khalsa Resurrected: Sikh Fundamentalism in the Punjab. Here it is necessary for our purposes to interject that the word “fundamentalist” has been applied to Sikhism too by both media and scholars especially in the time leading up to and since the tragic Operation Blue Star. 3 But easily the concepts elide towards association with western dominance and the Great Western Transmutation (abbreviated to GWT) by which the world was transformed between 14.4 They easily fit into the academic discussion on the “modernization” of religions like Islam or the influence of modern America of the Third Republic in France on their own Roman Catholicism early in the century. The words are sometimes used as a kind of second part in a dichotomy-”Fundamentalism versus Modernity/Modernism”.
BAAG GACE JO SANT RADHA SOAMI SHABAD FEMALAE VOICE UPDATE
“Modernity” and “Modernism” refer to a tendency among religions to update themselves by accepting concepts and techniques from the modern secular world. Lawrence with great scholarly care and erudition defines terms and deals mainly with what he considers prime examplesAmerican -style Protestant Fundamentalists, the lthna- ashariya Shia of Iran and such defenders of “The Jewish collectivity” as Gush Emunim.2 He refers the movements back to some of the major concepts of modern world history as it has developed since World War I. Recently in his Defenders of God, the Fundamentalist Revolt against the Modern Age, Bruce B. 1 We find the media and some scholars using it of the Pire pinis cargo cultists of yesterday in Sepik River, New Guinea, onwards to the Babri masjid\Ram jaMm bhoomi folk in today’s India. Thence it has been applied to religious extremists who claim to be returning to fundamentals. The word has come to be linked with various literalist, evangelical and charismatic groups and televangelists. Published by Sardar Tirath Singh, Regisrar, Punjabi University Patiala and printed at Punjabi University Press, Patialaġ “FUNDAMENTALISM,” “MODERNITY” : SIKHISM A TERTIUM QUID NOEL Q KING “Fundamentalism” in its strictest technical use refers to a movement within American Protestant Evangelicalism of fairly recent origin. RECENT RESEARCHES IN SIKHISM editors JASBIR SINGH MANN KHARAK SINGH Papers Contributed at the Religious Conferences Held in Canada and the U.S.A.