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By Nancy J. Davis

Gold Medal winner, faith class, 2013 autonomous writer e-book Awards
Claiming Society for God makes a speciality of universal recommendations hired via religiously orthodox, fundamentalist routine all over the world. instead of using terrorism, as a lot of post-9/11 pondering indicates, those events use a sufferer, under-the-radar technique of infiltrating and subtly reworking civil society. Nancy J. Davis and Robert V. Robinson inform the tale of the Muslim Brotherhood in Egypt, Shas in Israel, Comunione e Liberazione in Italy, and the Salvation military within the usa. They exhibit how those routine construct great grassroots networks of religiously established social carrier businesses, hospitals, faculties, and companies to convey their very own model of religion to renowned and political fronts.

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Sample text

Their theo­logi­cal, cultural, and economic communitarianism is reflected in extraordinarily broad agendas—agendas that could appeal to a wide spectrum of citizens but, as we will see, require special strategy to manage. In referring to these movements as religiously orthodox, we are not saying that everyone involved with them is religiously orthodox. In our narrative of each of the 18 Claiming Society for God four movements, we discuss how these movements provide graduated levels of involve­ ment and commitment, from the lowest level, where individuals may agree with only a small part of the movement’s theology and make only minimal commitments of time to the movement, to the highest levels, where individuals wholly accept the theology and goals, commit their lives to the movement, give up family and friends for it, and marry others in the movement or remain celibate.

Ideological Rigidity A second obstacle to social movement success, according to prior theory and research, is ideo­logi­cal rigidity, strictness, certainty, and absolutism, as opposed to ideo­ 22 Claiming Society for God logi­cal ambiguity and pragmatism. ”27 Sociologist Vernon Bates, who studied the rise and fall of the Oregon Citizens Alliance (OCA), a fundamentalist Protestant movement with an anti-­gay-­rights agenda, writes that the rigidity of the OCA’s ideology was ultimately rejected by local Republicans in favor of a “Big Tent” ideology.

Our question, then, is: How did movements that should have failed succeed—and in many cases, become major players in their country and internationally? Through inductive analyses of these “deviant”37 cases— movements that social movement theory would expect to fail—we identify a key strategy that has allowed these movements to overcome these obstacles. Bypassing the State Each of the movements we recount uses a similar strategy: bypassing the state by setting up a massive network of largely autonomous, alternative religious, cultural, and economic institutions.

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