Are cultural globalization and fundamentalism symbiotic?

Cultural globalization and fundamentalism are very key topics at the moment as both
continue to permeate through the world with their effects felt everywhere, one is left with the
question whether they are symbiotic relationship between the two. The perception I agree
with, is that they are symbiotic and that the forces of globalisation are giving increase to the
rise of fundamentalism. The essay will explore as to why there is a symbiotic relationship
between the two and at times may seem to simplify matters which are quite complex.

Globalisation is a term used to explain “the ever intensifying networks of cross-border human
interaction” (Hoogvelt, 2001 p.114). No longer does one live within just their own region or
country blissfully unaware of the world but “local happenings are shaped by events occurring
many miles away and vice versa” (Hoogvelt, 2001 p.120). Globalisation occurs among three
main arenas economy, political and cultural. The main focus for sociologists is on the cultural
aspect. One of the reasons for increase in fundamentalism is that cultural globalisation unlike
the other facets has been able to infiltrate people lives in ways that had not been seen before.
There is growing concern that the cultural aspect has become more and more intensified with
the western culture being adopted in far and remote areas of the world.

Religious fundamentalism plays a crucial role in society as its presence is being felt more and
more among the world. Fundamentalism which is most attributed to the Islamic religion is
not only exclusive to it, the irony stems from the fact that the word was first used to described
American protestants and so some feel it is inaccurate to use, in an Islamic context. There has
been “vigorous upsurges of conservative religion in all other major religious communities –
Christianity, Islam, Hinduism, and Buddhism”. The remainder of the essay will explore the
relationship of Islam and cultural globalization. The Islamic resurgence is “an impressive
revival of emphatically religious commitments” it seeks to bring about “restoration, not only
of Islamic beliefs but of distinctively Islamic life-styles” (Berger, 1995 p.7) seen through
fundamentalists.

One argument put forth is that fundamentalism is a defensive mechanism used by Islam
against globalisation and modernization. Fundamentalism is usually regarded to being
returning to pure traditional ways and hence can be seen as rejecting modernity. Globalisation
can be seen as “essentially a form of westernization rooted in further spread of capitalism and
its consumer culture” (Juergensmeyer, 2001 as cited by Sutton & Vertigans p.90).
Consequently resulting in fundamentalism, occurring. Though to some Islamic ways tend to
be considered as anti-modern, fundamentalists are keen to preserve their culture. Although,
the question of how long, this attitude of being anti-modern can hold within Islam remains.

Critics of the anti-modern approach suggest that Islam is not anti-modern and it is not anti-
globalisation. Berger suggests that religious communities have two strategies “rejection and
adaptation” (Berger, 1995, p.3). The reaction by Muslims is not always rejection of
globalisation some “adopt or aspire towards western lifestyles and modes of behaviour”
(Sutton & Vertigans, 2005 p.90). This generic view can be detrimental to the religion as it be
can be assumed that the majority of Islam subscribes to this view which may not be true at all
so the conclusion that fundamentalism and cultural globalization are symbiotic is not then
necessarily be true.

Capitalism and globalisation have been very appealing and successful but not without their
own consequences. The effects have left some people in disarray with increased uncertainty
in the world. The role that religious fundamentalism has played for marginalised people who
are excluded from the globalised world has been to “move in to fill the gap left by the nation
as a source of identity” (Hoogvelt, 2001 p.183). Islam fundamentalism has tended to be a
beacon of hope for many of this people due to its unchanging nature. The ideology that
globalisation is good for all can be highly contested as they are people who stand to lose in
these system and those being the ones who end up turning to religious fundamentalism. This
marginalisation then leads to the success of fundamentalism and cultural globalization
existing harmoniously.

Furthermore the people who are marginalised do not just exist in poor countries but are
“Muslim minorities in the advanced countries often find themselves excluded from the global
system” (Hoogvelt, 2001 p.184). The “Islamic resurgence is best understood as a politics of
identity in response to exclusion” (Hoogvelt, 2001 p.184) and as for some in this modern
countries who feel a lack of identity are prone identify with fundamentalism as a way to
enforce their need for belonging in the globalising society that they are excluded from.

Cultural globalization has been aided by McDonalization which is a system that offers
“efficiency, predictability, calculability and control” (Ritzer, 2000 p.12) such as the fast food
business, society has grown to mirror this system. McDonalization is very seductive to
masses and not only affects “the restaurant business but also education, work, health care,
travel, leisure ... and virtually every other aspect of society” (Ritzer, 2000 p.2) Technology
created and spread through globalisation has seen “transfers of money, military intervention,
terrorism, mass-mediated messages” (Sutton & Vertigans, 2005 p.94) helping the
fundamentalist movement progress. The same forces that the fundamentalists are against are
the same forces that aid its success making cultural globalization and fundamentalism
symbiotic. It can be concluded that it is merely impossible for Islam to reject modernity
outright as “modern culture is a very powerful force and an immense effort is required to
maintain enclaves within an airtight defence system” (Berger, 1995 p.4).

Possibly what Islam tries to do is not reject modernity and globalisation but to steer in the
direction they want it to go as opposed to simply following the western style which does not
necessarily agree with their values. Islam does not offer a counter-movement but “that they
themselves are part of the globalizing processes which they seek to direct” (Sutton &
Vertigans, 2005 p.91). Another reason Muslims oppose to cultural globalization is because
it’s considered as cultural imperialism. Culture globalization has been seen as form of
imperialism and its “promoted from above...with little or reference to the cultural traditions of
the people incorporated in their domain” (Smith as cited by Featherstone p.176). So as
Muslims seek “directed globalization” (Sutton & Vertigans, 2005 p.94) and incorporate
themselves into globalization they do this through their own ways. Perhaps using
fundamentalism in not as the west perceives it but in the way they see it.
It can also be argued that cultural globalization does not always lead to fundamentalism and
the presence of one does not mean the other. This has been seen much so in the African
continent where there has been a different attitude towards cultural globalization and the
effects it has had. In Africa the evangelical upsurge has tended to result in religion being
“synthesized with elements of traditional African religion” (Berger, 1995, p.8). The view then
that fundamentalism and cultural globalisation goes hand in hand is not accurate as this does
not seem to be happening here. It can be concluded that perhaps within religion, Islam
succeeds in creating a symbiotic relationship between cultural globalisation and
fundamentalism as opposed to other religions.

One may also conclude the resurgence of Islam does not have to be attributed to cultural
globalization in so far as they are not linked and so other factors lead to fundamentalism. One
of these factors could be politics which could be seen as the reason for the resurgence. It can
be very easy to assume that the fundamentalism has to do with religion where as it Islamic
fundamentalists could be using religion to hide of their own interests and as a vehicle to get
people to agree with them. In addition the resurgence could also be due to conflict within
Islam as opposed to conflict between Islam and the west.

As the world continues to homogenize and to some extent converge, the question is does this
system work for everyone and what happens to those who oppose it. As the essay has
explored the system does not work for all and there must be an alternative to this, which
fundamentalism is one. The connotation to the word already imposes meaning upon the
reader that is not favourable but one has to ask whether fundamentalism brings harm and
gloom or whether there are aspects of this resurgence that it of a positive manner. It also has
to be considered that the Christian religion like Islam is of a complex nature and so is they is
no one specific Islam but rather sub-groups who may have different cultures, beliefs and
perception of the world and its globalising force. To conclude there has been resurgence in
Islam and to an extent fundamentalism is on the rise and this can be attributed to globalisation
but caution it still offered as one can say that the two very complex topics have been very
much simplified.