...society individuals are constantly faced with choice, uncertainty and risk. Fundamentalism offers individuals security and avoids any rational answers and solely turns to faith based ones. Although fundamentalists hate modernity they contradict themselves as they use modern methods to try get across their point to large audiences. For example they have television programmes this is known as televangelism and shows that they are crafty! Televangelism is a result of globalisation as new technology and and interconnectivity has made it possible for different beliefs from all cultures to get across to wide audiences. This could be a possible factor for church attendance figures dropping as believers do not need to go to chruch to follow their religon; they are now able to do it at home. Haynes however argues that fundamentalism is not caused by globalisation; He uses the Iran revolution as an example. Due to the country becoming Westernised, conflict in Iran increased, as did violence and oppression. The revolution began and Islamic fundamentalists gained power through the use of religion; this is known as "Cultural Defence". This example shows Fundamentalism in a positive way when opposing globalisation. The community unites through religion (traditional values) in order to protect the country from an external force; They do not want their national identity to be harmed. This suggests that the relationship between globalisation and religion differs depending on the country. In the...
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...Acknowledgments ix Acknowledgments This book owes a great deal to the mental energy of several generations of scholars. As an undergraduate at the University of Cape Town, Francis Wilson made me aware of the importance of migrant labour and Robin Hallett inspired me, and a generation of students, to study the African past. At the School of Oriental and African Studies in London I was fortunate enough to have David Birmingham as a thesis supervisor. I hope that some of his knowledge and understanding of Lusophone Africa has found its way into this book. I owe an equal debt to Shula Marks who, over the years, has provided me with criticism and inspiration. In the United States I learnt a great deal from ]eanne Penvenne, Marcia Wright and, especially, Leroy Vail. In Switzerland I benefitted from the friendship and assistance of Laurent Monier of the IUED in Geneva, Francois Iecquier of the University of Lausanne and Mariette Ouwerhand of the dépurtement évangélrlyue (the former Swiss Mission). In South Africa, Patricia Davison of the South African Museum introduced me to material culture and made me aware of the richness of difference; the late Monica Wilson taught me the fundamentals of anthropology and Andrew Spiegel and Robert Thornton struggled to keep me abreast of changes in the discipline; Sue Newton-King and Nigel Penn brought shafts of light from the eighteenthcentury to bear on early industrialism. Charles van Onselen laid a major part of the intellectual foundations on...
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