David Harrington Watt – författare

In the contemporary United States, there are hundreds of thousands of Protestant churches whose members habitually carry their Bibles with them. These churches - often referred to as evangelical or fundamentalist - play a crucial role in shaping American society. In this book, David Watt draws on years of fieldwork to present an elegant reinterpretation of the way that conservative Protestants influence American politics and culture. At the heart of the book is a sympathetic, but far from uncritical, analysis of those forms of social power that are assumed to be natural among Bible-carrying Christians. While outsiders often presuppose that evangelical Christians take for granted the authority of certain institutions (among them the American state, corporations, ministers, men, and heterosexuals), Watt argues that the reality is far more complex. This is a concise and lively book that sheds new light on the way that Bible-carrying Christians influence the way that people in America think.

The period from 1830 to 1937 was transformative for modern Quakerism. Practitioners made significant contributions to world culture, from their heavy involvement in the abolitionist and women’s rights movements and creation of thriving communities of Friends in the Global South to the large-scale post–World War I humanitarian relief efforts of the American Friends Service Committee and Friends Service Council in Britain.The Creation of Modern Quaker Diversity, 1830–1937 explores these developments and the impact they had on the Quaker religion and on the broader world. Chapters examine the changes taking place within the denomination at the time, including separations, particularly in the United States, that resulted in the establishment of distinct branches, and a series of all-Quaker conferences in the early twentieth century that set the agenda for Quakerism. Written by the leading experts in the field, this engaging narrative and penetrating analysis is the authoritative account of this period of Quaker history. It will appeal to scholars and lay Quaker readers alike and is an essential volume for meeting libraries. In addition to the editors, the contributors include Joanna Clare Dales, Richard Kent Evans, Douglas Gwyn, Thomas D. Hamm, Robynne Rogers Healey, Julie L. Holcomb, Sylvester A. Johnson, Stephanie Midori Komashin, Emma Jones Lapsansky, Isaac Barnes May, Nicola Sleapwood, Carole Dale Spencer, and Randall L. Taylor.

The period from 1830 to 1937 was transformative for modern Quakerism. Practitioners made significant contributions to world culture, from their heavy involvement in the abolitionist and women’s rights movements and creation of thriving communities of Friends in the Global South to the large-scale post–World War I humanitarian relief efforts of the American Friends Service Committee and Friends Service Council in Britain.The Creation of Modern Quaker Diversity, 1830–1937 explores these developments and the impact they had on the Quaker religion and on the broader world. Chapters examine the changes taking place within the denomination at the time, including separations, particularly in the United States, that resulted in the establishment of distinct branches, and a series of all-Quaker conferences in the early twentieth century that set the agenda for Quakerism. Written by the leading experts in the field, this engaging narrative and penetrating analysis is the authoritative account of this period of Quaker history. It will appeal to scholars and lay Quaker readers alike and is an essential volume for meeting libraries. In addition to the editors, the contributors include Joanna Clare Dales, Richard Kent Evans, Douglas Gwyn, Thomas D. Hamm, Robynne Rogers Healey, Julie L. Holcomb, Sylvester A. Johnson, Stephanie Midori Komashin, Emma Jones Lapsansky, Isaac Barnes May, Nicola Sleapwood, Carole Dale Spencer, and Randall L. Taylor.

Despite the British and Anglo-American origins of Quakerism, the majority of Friends today are persons of color living in the Global South. Reflecting this profound shift, this volume examines the transformation and diversification of Quaker belief, practice, and community across the past century, while situating these developments within the legacy of Quaker peace work.This volume takes stock of the complex and multifaceted landscape of global Quakerism in the past century. Approaching this history from multiple perspectives, contributors address themes such as imperialism and postcolonial projects, women’s resistance movements, leftist politics, syncretism, and civil rights. The topics explored include Bayard Rustin’s advocacy for Black freedom and gay rights within a Quaker framework, the activism of Quaker women in Kenya, the struggle of Quaker intentional communities to pursue sustainable living, and the Chinese reception of Quaker missionizing. Together, these studies shed light on the fraught relationship between Quakerism’s colonial and imperialistic past and its testimonies of peace, equality, and social justice. This book will appeal to scholars of globalization, Quaker studies, and the history of Christianity. It will also interest Friends around the world.In addition to the editors, the contributors to this volume include Jennifer M. Buck, C. Wess Daniels, Mark Stanley Frankel, Rhiannon Grant, Thomas D. Hamm, Robynne Rogers Healey, Stephanie Midori Komashin, James Krippner, Emma Lapsansky-Werner, Oscar Lugusa Malande, Isaac Barnes May, Esther Mombo, Andrew S. Taylor, Nancy J. Thomas, and Patricia A. Way.

Despite the British and Anglo-American origins of Quakerism, the majority of Friends today are persons of color living in the Global South. Reflecting this profound shift, this volume examines the transformation and diversification of Quaker belief, practice, and community across the past century, while situating these developments within the legacy of Quaker peace work.This volume takes stock of the complex and multifaceted landscape of global Quakerism in the past century. Approaching this history from multiple perspectives, contributors address themes such as imperialism and postcolonial projects, women’s resistance movements, leftist politics, syncretism, and civil rights. The topics explored include Bayard Rustin’s advocacy for Black freedom and gay rights within a Quaker framework, the activism of Quaker women in Kenya, the struggle of Quaker intentional communities to pursue sustainable living, and the Chinese reception of Quaker missionizing. Together, these studies shed light on the fraught relationship between Quakerism’s colonial and imperialistic past and its testimonies of peace, equality, and social justice. This book will appeal to scholars of globalization, Quaker studies, and the history of Christianity. It will also interest Friends around the world.In addition to the editors, the contributors to this volume include Jennifer M. Buck, C. Wess Daniels, Mark Stanley Frankel, Rhiannon Grant, Thomas D. Hamm, Robynne Rogers Healey, Stephanie Midori Komashin, James Krippner, Emma Lapsansky-Werner, Oscar Lugusa Malande, Isaac Barnes May, Esther Mombo, Andrew S. Taylor, Nancy J. Thomas, and Patricia A. Way.

David Harrington Watt's Antifundamentalism in Modern America gives us a pathbreaking account of the role that the fear of fundamentalism has played—and continues to play—in American culture. Fundamentalism has never been a neutral category of analysis, and Watt scrutinizes the various political purposes that the concept has been made to serve. In 1920, the conservative Baptist writer Curtis Lee Laws coined the word "fundamentalists." Watt examines the antifundamentalist polemics of Harry Emerson Fosdick, Talcott Parsons, Stanley Kramer, and Richard Hofstadter, which convinced many Americans that religious fundamentalists were almost by definition backward, intolerant, and anti-intellectual and that fundamentalism was a dangerous form of religion that had no legitimate place in the modern world. For almost fifty years, the concept of fundamentalism was linked almost exclusively to Protestant Christians. The overthrow of the Shah of Iran and the establishment of an Islamic republic led to a more elastic understanding of the nature of fundamentalism. In the late 1970s and early 1980s, Americans became accustomed to using fundamentalism as a way of talking about Muslims, Jews, Hindus, Sikhs, and Buddhists, as well as Christians. Many Americans came to see Protestant fundamentalism as an expression of a larger phenomenon that was wreaking havoc all over the world. Antifundamentalism in Modern America is the first book to provide an overview of the way that the fear of fundamentalism has shaped U.S. culture, and it will lead readers to rethink their understanding of what fundamentalism is and what it does.

Thirty years after the Iranian Revolution and more than a decade since the events of 2001, the time is right to examine what the discourse on fundamentalism has achieved and where it might head from here. In this volume editors Simon A. Wood and David Harrington Watt offer eleven interdisciplinary perspectives framed by the debate between advocates and critics of the concept of fundamentalism that investigate it with regard to Christianity, Islam, and Judaism. The essays are integrated through engagement with a common selection of texts on fundamentalism and a common set of questions about the utility and disadvantages of the term, its varied application by scholars of particular groups, and the extent to which the term can encompass a cross-cultural set of religious responses to modernity.Although the notion of fundamentalism as a global phenomenon dates from around 1980, the term itself originated in North American Protestantism approximately six decades earlier and acquired pejorative connotations within five years of its invention. Since the early 1990s, however, many scholars have endorsed the view that the notion of fundamentalism - as relying on literalist interpretations of the scriptures, firm commitment to patriarchy, or refusal to confine religious matters to the private sphere - facilitates our understanding of modern religion by enabling us to identify and label structurally analogous developments in different religions. Critics of the term have identified problems with it, above all that the idea of global fundamentalism confuses more than it clarifies and unjustifiably overlooks, downplays, or homogenizes difference more than it identifies a genuine homogeny. The editor's rigorous exploration of both the usefulness and the limitations of the concept make it an excellent counterpoint to the many books that have a great deal to say about the former and very little to say about the latter. It will also serve as an ideal text for religious studies, history, and anthropology courses that explore the complex interface between religion and modernity as well as courses on theory and method in religious studies.