Fundamentalism as Evolutionary Regression: Why Literalism Threatens Human Progress

Key points from the full work: An Evolutionary Review of the Progress and Regress of Humanity: Fundamentalism is the Enemy, and not all Muslims are Equal

 

Key ideas by section:

• Historical context of human progress

  • Nearly all major technological, social, and intellectual advances are extremely recent relative to the ~3-million-year human lineage (stone tools ~2.5 million years ago; bow and arrow ~70,000 years ago; writing ~5,000 years ago; printing press ~600 years ago; computers and quantum devices in the last century).

  • For most of history, tribal norms, informal religions, and lack of systematic critical review dominated; “what was seen as the next event was proof.”

  • Social, moral, and intellectual evolution accelerated only after empirical methods and symbolic systems matured.

• Two types of religious faithful

  • Distinguishes “Relational” believers (who treat texts as contextual, metaphorical, and adaptable) from “Fundamentalist” ones (who treat texts as perfect, inerrant law requiring authoritarian enforcement).

  • Fundamentalism resists the historical shift from literalism to metaphor that accompanied scientific and critical thinking.

  • Relational approaches align with ongoing adaptation; fundamentalism seeks to freeze epistemology and ontology in pre-modern forms.

• Comparative levels of fundamentalism across Abrahamic faiths

  • Judaism: fundamentalism around 12%.

  • Christianity: fundamentalism around 36%.

  • Islam: Higher rates of fundamentalism (25% to nearly 100% in many Muslim-majority countries view the Quran as literal); estimated up to ~500 million fundamentalists globally.

  • Islam’s higher prevalence, combined with scale, makes it the largest current vector of fundamentalist influence.

• Demographics, fertility, and migration

  • Islam is the fastest-growing major religion, projected to approach Christianity’s size by 2050, driven by higher fertility and migration.

  • Apostasy is prohibited or restricted in dozens of countries (many with Islam as the official religion).

  • Migration spikes (e.g., Europe 2015, U.S. 2020) have brought large numbers of young males from regions with higher fundamentalist adherence, amplifying demographic and cultural effects in host societies.

• Integration challenges, crime, and economic impacts

  • A “middle” population is pulled between relational and fundamentalist influences; acculturation tends to reduce extremism over generations, but the process is incomplete.

  • Elevated crime rates in parts of Europe (Sweden rape statistics, Germany non-citizen crime shares ~40%, UK grooming-gang cases) are linked in part to cultural attitudes imported from higher-fundamentalism regions, beyond pure socioeconomic explanations.

  • Post-2007 austerity and governmental inaction have eroded public trust and complicated integration efforts.

• Warnings from relational Muslims and investigative findings

  • Relational figures (e.g., Imam Mohammad Tawhidi) distinguish Islam as personal faith from Islamism as a political ideology seeking control.

  • They review and will reject hadiths as unreliable if they do not align with Quranic principles, and treat specific Quranic verses as contextual rather than eternal commands.

  • Concepts such as taqiyya are described as enabling strategic deception during infiltration.

  • Undercover and observational accounts reinforce the distinction between ordinary believers and organized fundamentalist networks.

• Political infiltration and the “Red-Green Alliance”

  • Many groups associated with the Muslim Brotherhood (active in the West since at least the early 1990s) pursue a “civilization-jihadist process” through civil-society institutions, education, elections, and alliances.

  • Organizations such as CAIR and partnerships with left-leaning groups (e.g., DSA) are cited as vehicles for advancing protests, invoking intifada or sharia elements, and gradual institutional influence or even replacement.

  • The strategy exploits open Western systems (democracy, free speech, multiculturalism) to advance theocratic goals.

• Conclusion

  • Fundamentalism is framed as intellectual, moral, and social regression toward tribal authoritarianism and unverifiable afterlife incentives.

  • Islamic fundamentalism is described as an especially well-adapted “memeplex” (promises of unfalsifiable rewards, willingness to sacrifice, high transmissibility).

  • The primary practical threat is fundamentalism’s use of Western institutions against Western societies; relational Muslims’ warnings should be heeded, and footholds for fundamentalist political power limited.

  • Not all Muslims (or adherents of any faith) are equivalent; the decisive variable is the fundamentalist versus relational orientation.

    For the full article, complete with sources click this link.

 

 

 

 

 

 

An Evolutionary Review of the Progress and Regress of Humanity: Fundamentalism is the Enemy, and not all Muslims are Equal

 

Most of Human Progress is Comparatively Recent

How quickly humanity has advanced the past decades, centuries, and even millennia can be taken for granted.  For a full appreciation, context must be set.  The lineage that produced humans is almost three million years old.  Rudimentary stone tools were first created around 2.5 million years ago.  The bow and arrow was made only about 70,000 years ago: about two percent of our ancestor’s timeline. Symbolic behavior in Homo sapiens began about 300,000 years ago.  More systematic ritual use of symbols, a way of addressing a perceived supernatural realm is around 45,000 years old.  Communal ritual practice started about 14,000 years ago.

Writing is about 5,000 years old.  A printing press that could easily provide a society with identical books is about 600 years old. Binary as a refined tool for logical operations as popularized by Leibniz came about 400 years ago, with earlier versions in more than one region.  Applying binary to electronics and then to computers is a twentieth-century event — less than a century in operational form. Quantum theory is late twentieth century; practical devices are twenty-first.

That includes a brief review of the technological evolution for humanity.  There is also the social, moral, and intellectual evolutionary adaptations.

In the natural world where humanity evolved, there were no rules outside what the pack/tribe made.  Informal religions providing proximal norms became formalized providing rules on how members were to act within the group, amongst each other, with outgroup members, how the group was to live in the world, and what exactly was the world.  Tribe fused with identity, and leaders were there to enforce it all.  Critical thinking was nonexistent.  With no proper review, what was seen as the next event was proof.

Logic 101 classes teach that affirming the consequent is a logical error, but humankind at that point was far from logical.  The most rudimentary and superstitious connections were made to understand the world.  We were human versions of Skinner’s pigeons guessing what could influence a thing and then when something happened taking that as proof of what was done before – its relevance or irrelevance not being as important as the perception – caused it.

Empirical review in a recognizable sense begins around 3,500 years ago.  What would become the base for a scientific method in The East and West began around 2,500 years ago. That is on the order of 0.1 percent of human history that included scientific review.  Following the emergence and application of scientific methodology, there was the beginning of a shift from literal understanding of religious symbols to metaphoric interpretations to get to localized understanding of universal principles.

Not all members or group collectives liked the evolutionary shift and critical review of prior social and religious norms.  Though various religions had some groups that held literal interpretations, most polytheistic, Pagan groups held not so much on factual accuracy but on a relationship with what they saw as divine in and through nature.  The same emerged with monotheistic, Abrahamic faiths of Judaism, Christianity, and Islam: some embraced literalism while most had more of a relationship focus.  This will be a review of those who reject the evolutionary advancement, and how those who resist may have similarity but are different in scope and scale. 

Two Ways of Reading the Faithful

The faithful will be divided into two types: Relational and Fundamentalist.

Relational faithful have more of a humanistic-divine drive to their beliefs that holds their texts to be qualified and contextualized.  There is to be considered in religious interpretation orientation, context, and metaphor.

Fundamentalist faithful have a theocratic drive to their beliefs that hold all traditionally-accepted texts as perfect, eternal, and to be divinely-inspired law.  The consideration for fundamentalists is authoritarianism handed down as tradition. 

The levels of fundamentalist belief are not equal across faiths.  Today, up to 12% of Jews are orthodox seeing the Bible as the word of God while 55% believe it was written by men; 20% of Christians see the bible as literal with 49% seeing the Bible inspired by God and 29% seeing the Bible as a collection of fables; depending upon location around 25% up to nearly all Muslims see the Quran as the literal word of God; in the USA, only 8% of Muslims see the Quran as written by men while up to 50% believe the literal word of God (Bell et al, 2012; C.A.I.R., 2008; Newport, 2026; Sokol, 2015).

These current levels of fundamentalism can be contrasted to earlier figures.  Orthodoxy in Judaism has increased from being 6% in 1990 (DellaPergola & Rebhun, 2020).  Christianity’s level of fundamentalism was around 36% in the 1980s (Smith, 1988).   Fundamentalism in Islam has always been a driving force, but what was more of a regional emphasis in the past centuries expanded to an expansionist emphasis [once again] especially with the merging of increased money and political activity in the 1980s (Allawi, 2009).

Each of the Abrahamic faiths had its own modernizing-humanizing effect.  Christianity had that effect through the Renaissance and Enlightenment; Judaism had its effect through the Haskalah; Islam had an effect through the Nahda.  Each religion being affected by its respective modernizing-humanizing effect helped further it from a fundamentalist base, to which the unchanging fundamentalists tried to counter which led to increase of a rejection of modernism and science (Darwin and evolution), technology, art, and philosophy. 

In addition to their respective religions, not all are equally affected with the level of increase in fundamentalism.   Jews are a miniscule part of the global population at around 15 million (0.2%) in 2020, and even within the population the rising orthodoxy is small and isn’t much liked by the majority (Kosiorek, Szydzisz, & Szyszlak, 2024; Sahgal & Cooperman (2016).  Islam has two billion members (Wasserman, 2024).  Islam’s fundamentalism ranges from a minority to almost the entire population in Islamic countries.  To be generous to the non-fundamentalist, if only 25% of Muslims are fundamentalist that still leaves around 500 million Muslims with fundamentalist beliefs.  That is more than the population of the United States or the European Union.  Islamic fundamentalism can include the belief that proper Muslims should annihilate every Jew and Christian (MEMRI, 2024).

A population is a static data point.  Life evolves and evolution – societies and cultures included – is a process of adaptation both of the environment upon one and how one interacts/influences the environment.  Concerns about rising Islamic fundamentalism existed since its inception.  The Islamic empire once controlled more territory than Rome two millennia ago.  On a growing, wider scale there was concern about the increase of Islamic fundamentalism’s effects more than a decade ago (Heath & Richards, 2016; Helldén et al, 2025; Lipka, 2017; Poushter, 2015; Samhällskritikern, 2015; Tepes, 2025; Vidino, 2025).  Key points for consideration here are conversion factors, fertility and mortality rates, as well as migration (Hackett et al 2015; Hackett, et al 2017). 

Closed Exits, Official Religion, and Fertility

Unlike other Abrahamic faiths, Islam has a prohibition for leaving it.  Relational Islam advises punishment is to be a judgment by God/Allah alone and when brought before God/Allah after death; the more fundamentalist embracement of belief, the more that any member will be punished – even murdered – for their apostasy, by religious men with punitive authority in this life.  There are 43 countries that have an official religion, and 63% of them are Islamic (Kishi et al, 2017).  In Islam-majority countries, 32 of 39 have the view held by the majority to almost all of the population that the Quran is the word of God and to be taken literally (Bell et al, 2012).  Sharia is religious law.  There is a large range of how much of a population believe sharia should be the law of the land, from only 8% in Azerbaijan to 99% in Afghanistan (Bell et al 2013a).  Of the majority who believe sharia should be law in Pakistan, Afghanistan, and Palestine there is [respectively] 76, 79, and 66% that believe apostasy should warrant a death sentence (Bell et al 2013a).  Regions with majority fundamentalist belief see violence against civilians as acceptable (Bell et al 2013b).  Such a privileged position for Islam enables restrictions to be placed on other religions while having education, property rights, and religious activities being directed to support Islam (Kishi et al, 2017). 

Islam is the fastest growing religion (Hackett et al, 2015; Lipka, 2017).  It is expected for Islam to be near the same level of Christianity in world faiths by 2050 (PEW, 2022).  Though in some areas as a contrast, in particular Western societies the ‘Nones’ (those without a religion) are increasing, overall they are declining as a percentage of the world population (Hackett et al, 2015; Lipka & McClendon, 2017). 

There are multiple factors contributing to the changing – that is evolving – religious landscape.  In many Western societies there has been decades of a continuing decrease in religiosity (PEW, 2022).  Not only is there the decrease in religiosity, the population makeup of different societies is changing.  In religious societies there is an increase in fertility rates from a generally younger population, with the more religious the higher the fertility rate as contrasted to the Nones who are older and having lower fertility rates (Hackett et al, 2015; Lipka & McClendon, 2017; PEW, 2022; Wang, 2025).  Combined, it is a sweeping replacement of the older, more-educated Nones by the younger, less-educated and more fundamentally religious, some of whom don’t have the option of leaving and likely wouldn’t want to leave as faith obedience is part of their formal religiously-directed State education.

Migration as an Amplifier

The total increase in a population through immigration is not the complete picture for how populations change.  The total increase is to be considered in light of emigration for the loss through emigration leaves that much more for consideration of how many immigrants have come in (Migration Statistics Team, 2025).  For example, if a population had an increase for the year of three million, but had a loss of two million previous residents then the total amount of new immigrants is five million – two million more than the listed increase.  In the UK there was around a 4.3% of a population change in the past few years (Migration Statistics Team, 2025).  In the United States, unauthorized immigrants were 4% while total immigrants were 15% of the population (Batalova, 2026; Passel & Krogstad 2025).  Though comprising around 25% of the world population, Muslims are around 80 million of international migrants and primarily coming from Afghanistan, Bangladesh, India, Pakistan, and Syria (Kramer & Tong, 2024).  Each has higher percentages of fundamentalist populations.

The steady immigration in Europe was broken by a spike in 2015 which almost doubled the previous high mark set by the fall of the Berlin Wall (Connor, 2016).  In 2000 there were 1.8 million foreign-born from Muslim-majority countries, and that number increased to 4.1 million by 2024 (Fishman, 2026).  The influx coming in and where they are going to is not evenly spread.  Afghanistan, Iraq, Pakistan, and Syria have much of their emigrants coming as immigrants into England, France, Germany, Hungary, and Sweden (Connor, 2016; Wang, 2025).  Most immigrants are young males and with a vast influx of young male immigrants, there has been an increase of concern from native populations about terrorism, employment opportunities being taken, and more people living on the dole (Connor, 2016; Wike, Stokes, and Simmons, 2016). 

Immigration in the United States had been somewhat steady since 2000 (Office of Homeland Security Statistics, 2025).  In the United States, the spike began coinciding with COVID in 2020 with 3.5 million in two years (Passel & Krogstad 2025).  Immigrants from Pakistan tripled from 2000 to 2023 (Im, 2025).  Afghani immigrants almost quadrupled from 2010 to 2022 and they are more likely to be living in poverty with lower education attainment and lower labor participation (Montalvo & Batalova, 2024).

Like any broad category, there is variation within who are the immigrants.  They can come to a new, host country with the goal of long-term assimilation into its culture, pragmatically accept assimilation short-term while gaining resources to send back to home country, or remain separate with the goal in the long-term trying to change the host country.  There is also a difference between moving into a new country that’s more similar or is dissimilar from the one that an immigrant left: for example, if one left a country that had an official religion which was blended with State power, did the immigration take one to another country with an official religion with theocratic controls, or to a liberty-based culture?  It’s a spectrum of assimilation on one side and domination on the other; the poles pull at those in the middle. 

Religious Tug-of-War for the Middle

A Jewish aphorism “Two Jews, three opinions” is to highlight how people can have diversity of thought especially on an issue with deep-seated cultural influences. 

Take that principle to include not just a couple people but millions over years who came from various regions, moved to various new regions, from their ingrained religious faith and moved into a potentially new religious faith or philosophical position.  We will have large groups compared to our individual perspective, but also small groups compared to the total number of a broader population.  This numbers issue will be returned to again shortly.  Before that, a review of those groups.

Some examples:

Beginning decades ago, trends were already seen and being warned about by both the Muslim immigrants and those native-born to the adoptive/host countries.  A study by PEW (2006) showed Muslims who had immigrated had a more positive view of conditions in the adoptive country than the residents who had already lived there.  Additionally, PEW (2006) found that Europeans who saw Muslims embracing their Islamic identity as a good thing and Europeans perceived that Muslims were experiencing more hostility to Muslims than the Muslims saw themselves.

In shared perception, Muslims who immigrated to Europe and the European-born viewed unemployment as the biggest concern; Islamic extremism was the second concern for Muslims and they warned that newer immigrants were not wanting to integrate but remain distinct from the host/adoptive country, and more importantly, the Muslims recognized a struggle between moderates and fundamentalists (Muslim Census Team, 2026; PEW, 2006).  Early immigrants were seen as making the country they immigrated into better, but with a concern about who brought skills to be a contributing member of a society and who would assimilate into Western values (Heath & Richards, 2016).  There was concern beginning about the surge of immigrants who were seen as wanting to be distinct and not assimilate (Wike, Stokes, and Simmons, 2016).  The immigrant Muslim youth who felt they could identify with their new nation almost halved (Muslim Census Team, 2026).  However, there are immigrants who identify with their new country though still holding their religion as important (Nyir, 2007).   

A decade ago, Frampton, Goodhart, and Mahmood (2016) found most British Muslims want to integrate with their non-British neighbors.  With most wanting to integrate, that doesn’t mean all so that leaves some who want to integrate in part and some who do not want to integrate at all.  Among these Muslims 71% identify with their mosque, near over 40% having support for Islamic traditions of gender segregation and dress codes in school, and they had similar concerns about daily life with native-born English with healthcare primarily, followed by unemployment.  In addition, immigrant Muslims similar to native-born English condemned terrorism (89%) and condemned political violence (90%).  Furthermore, the respondents to Frampton, Goodhart, and Mahmood (2016) were more concerned about petty street crime than harassment based upon religion, favored secular education even going to 78% wanting the State to regulate who could teach in madrassas (religious schools), and 74% were against teaching extreme views against British values; around half of Muslims want more done to combat radicalism. 

However, those Muslims raised concerns that were not heeded by their adoptive country.  Special interests groups were recognized by the host/adoptive country as speaking for the community of Muslims, but those Muslims did not see the special interest groups speaking for them but for more radical elements based in the country from where they emigrated; the population of Muslims saw the State treating special interest groups as gatekeepers for who received what instead of dealing with those in the communities.  The more fundamentalist, the less they wanted to integrate into the adoptive society.  Though 94% of Muslims supported government programs to combat extremism, only around half would report potential extremists to the State with the rest wanting family and community to correct the extremist, and only 13% felt strong enough to oppose extremist views advanced by a Muslim organization.  Most immigrant Muslims see themselves as Muslim first and of the State second, and seek their imams for guidance (PEW, 2006).

On the flip side, extremism decreases with acculturation and successful integration (Khoshnood, Sundquist, & Sundquist, 2025).  Acculturation is also helped with the passage of time as some families that had immigrated and made generations in the new country, the successive generation’s youth integrates more as they don’t have tradition ingrained the same as the older generations (Heath & Schneider, 2022).   

Crime and the Economy

We have stats for specific countries, and aggregated data.

Sweden has now one of the highest rates of rape in Europe, primarily committed by new immigrants who are on welfare three times and have criminal records four times the general population (Khoshnood, Sundquist, & Sundquist, 2025); men have been targeted for more types of crime while women have been targeted for sexual crimes leading to an increase for the population not feeling safe outdoors at night in their own neighborhoods (Helldén et al, 2025).  In Germany, around 40% of crimes are committed by non-German suspects (BKA, 2026).  Somali and Iraqi immigrants commit more than three times and 13 times the rest of the Finn population for drug offenses and rape (OSF, 2019).  In Italy, foreigners commit around 40% of the sexual assaults (Canepa, 2024).  In the UK the increase crime rates that are general and sexual types against women and girls are committed by immigrants (Bradford, 2024).  The ‘Grooming Gang’ scandal in the UK dealt with thousands of victims over decades.  In Denmark, over a 25-year period crime rate ended 103% of what it started, but after the new wave of immigrants the crime rate increased to 236% of what it had been (Statistics Denmark, 2026).  From 2017 to 2025, sexual assaults increased eightfold in Spain (Instituto Nacional de Estatística, 2026).  Overall for the European Union, there has been a 10% increase in sexual violence and a 7% increase for rape since 2014 (Eurostat, 2026b). 

Immigration, Recession, and Willingness or Unwillingness to Respond

Unemployment, healthcare, terrorism, and political violence were among the shared concerns of native-born Europeans and Muslim immigrants.   With the shared concerns, various types of criminal activity still increased.  Contrary to an often-used explanation, socio-economic status (SES) is not a driving factor as people from different cultures and different SES commit crimes as the prepotent variables are parenting, conflicts with family or peers, and attitudes toward the criminal behavior (Ring & Shannon, 2023).  Those other variables are linked to, but are not replaced by SES. 

The Great Recession happened 2007-2009 which prompted the governments of multiple countries to take austerity measures some of which included cuts to police, truncated replacement of State services, as well as other financial, economic, and legal restrictions or cutbacks (BBC, 2012; Disney & Simpson, 2017; Venetoklis, 2022).  In 2016 Muslims were around 5% of Europe’s population and some projections have that almost tripling by 2050 (Hackett, et al 2017).  With the influx of immigrants beginning in 2015, there was not an increase in police to deal with all the extra people from different cultures (Eurostat, 2026a).  At a practical level, there was some weakening of the ability to stave off and fight new levels of criminal activity; the moral stance of being ready to fight such criminal activity committed by immigrants is a different issue.

This inability – or even unwillingness – of various governments to address rising crime rates has led to a decrease in trust of the police and governments who are seen as not responding in a proper manner to the rise in crime  (Bradford, 2024; Frampton, Goodhart, & Mahmood 2016; Helldén et al 2025; ONS, 2025).  Before the migration spike of 2015 most Muslims in the UK were concerned about petty crime, a declining police presence, and the increase of fundamentalists who were less likely to want to integrate, even going so far as to support government regulations regarding who could teach in Islamic religious schools (Frampton, Goodhart, & Mahmood 2016).  A point for consideration before the spike in immigration, there was already a recognition of different crimes being reported or not reported with immigration status being one of the factors that could have crimes recognized or not (Torrente, Gallo, & Oltra, 2016).  This was a contributing factor leading to various minority groups viewing the police more favorably than native White population which in seeing their governments failing to treat people equally lead to a loss of trust in the State and legal institutions of one’s country (Hahn, 2022; ONS, 2025).

The Great Recession and the initial Great Waves of immigration beginning in 2015 may not have been predicted or at minimum acted upon.  However, there has been plenty of time to restrict immigration, deport those who refuse to assimilate, or increase the police presence to deal with the increase of crime and criminals.  Little has been done by various governments.  The ‘whys’ of these not being done range from bureaucratic issues to the unknown, but those are not the point of this paper.  The influx of fundamentalism, the mindset that limits human thinking, knowledge, and ability to archaic times into modern societies is the issue. 

Since The Great Recession and migrant influx, there have an increase in political extremism on the Left and Right with the Left focusing on economic issues saying there is more of a boon than not while the Right focused on culture saying it was being harmed (McManus, 2022).  The Left sees pragmatic boons while The Right sees the tools of modernity being used against itself in order to return to the archaic mindset that would have prevented the boons of modernity from existing.  By extension, the fundamentalist influence on non-fundamentalists is also a concern.  The more that regress into a fundamentalist mindset or at minimum are willing to ‘go along with’ and not resist fundamentalism gives that much more weight by din of numbers into the fundamentalist side.

Partial Integration

Though many early Muslim immigrants were concerned about crime, unemployment, healthcare, and the potential rise of extremism and fundamentalism, they still had some traditional values and preferences to their group.   Continuing with the research from Frampton, Goodhart, and Mahmood (2016) there was a rejection of complete sharia while still was an acceptance of piecemeal sharia such as wanting sharia divorce, banking, and gender segregation, but not amputations or executions.  Furthermore, though the majority did not want ‘extremist’ views taught there was a minority that openly wanted extremist views taught, that the host country should not be integrated into.  With an emphasis on identifying with the local mosque first, only a minority would speak against the fundamentalism being advanced in it, and still hold conspiratorial beliefs that Americans and Jews were against Muslims (Frampton, Goodhart, & Mahmood, 2016; Opinium, 2025).

There is a mass of people in the middle with Relational Muslims encouraging integration while keeping the faith on one side and Fundamentalist Muslims wanting to remain distinct and to take over on the other side.  What way will those middle Muslim immigrants tend: toward their host country or toward the ones they warned against but have a shared religious belief?

Warnings of Incoming Fundamentalism

An expansive documentary filmed in 2007 with undercover journalists reviewed the influence of fundamentalism from Saudi Arabia which found the following specifically focusing on the influence in the United Kingdom (Samhällskritikern, 2015).  Fundamentalist institutions in Saudi Arabia funded educational programs, media production, and imam training.  Among the beliefs to be instilled are the supremacy of Muslims over non-Muslims, supremacy of men over women, marriage to prepubescent girls as acceptable, Jews and Christians are to be condemned as are other Muslims who support Jews and Christians, that Muslims should be able to arrest people who do not pray and women who do not cover; these fundamentalists also teach isolationism, to reject democracy, and that when Muslims grow strong enough they should take over in their jihad.

For more than a decade, they had been teaching ideology that is the same as Hamas and the Muslim Brotherhood.  When approached about what their teachings included, the fundamentalist imams advised ‘they never promoted extremism or division.’  The documentary revealed what was really being taught, and the ‘extremist content’ (books, CDs, DVDs, programs, etc) was promised to be removed.

A follow-up documentary was filmed in 2008 which found the following (Top Documentary Films, 2026).  The previously recognized extremist content that was to have been removed was not removed, was readily available.  Among the beliefs still being instilled are added ones such as who changes his religion should be stoned, adulterers should be lashed, homosexuals and women who act like men should be executed, and they should not be loyal to the country as loyalty was only to Allah.  Like before, there was a clear division of what was said in public and what was said in private.  This was all taught at a ‘moderate’ mosque.

Another investigation by an undercover journalist into the Muslim Brotherhood back in 2016 found “… ‘a quiet jihad’ – a patient, organized campaign to take over Western societies from within” with networks across Europe and the Middle East (Tepes, 2025).  The plan for the Muslim Brotherhood included converting children in order to pressure parents into converting, exploiting the disadvantaged, and to eventually get enough support to undo Constitutional restrictions (Mek, 2025). 

The Muslim Brotherhood is a global ideological network that will use violent and non-violent means for Islamic dominance, not just a religious group (Tepes, 2025).  Like their Saudi-funded networks in England, Muslim Brotherhood’s network was in various countries throughout Europe, and they said different things out in public than they did in private to hide their extremist beliefs.  In order to make all of Islamic rule and laws including their more brutal aspects more palatable for general populations, Imams advised focusing on other aspects and changing phrasing so instead of traditional punishment including ‘honor killings,’ say the overall plan is about ‘restoring justice’ (Mek, 2024).

The Muslim Brotherhood’s influence is not new now, and was not new a decade ago.  The US government was aware since 1991 of a plan by the Muslim Brotherhood to implement a long-term plan though getting people in various cultures to adopt their Fundamentalist Muslim causes in a ‘Civilization-Jihadist Process’ to destroy Western Civilization (Vidino, 2025).  This included using Islamic centers as bases to convert, have at the end goal to win national elections while starting at local elections, getting various Muslim groups to cooperate for the shared goal, and was well-funded by Gulf countries and groups including recognized terrorist groups (Vidino, 2025).

Groups do not need to be formally linked to the Muslim Brotherhood in order to have shared goals.  Even in Canada three decades ago, fundamentalist Muslims used Nazi- and Communist-eque tactics (early link of Red-Green Alliance) using propaganda to demonize as uncivilized, disgusting, wicked Western Civilization that cannot be lived with and members of it deserved stoning for its crimes; today, the same mentality is advanced urging ‘true’ Muslims to be willing to fight and willing to be martyred in the battle against the sinful and imperialist West and calling Muslims ‘fake’ who do not take the fundamentalist base but assimilate (Bob, 2026c; Bangash, 2026; MEMRI TV, 1996).

As was stated, there was and is a focus on Western societies as they are not Islamic and for those fundamentalists, areas that need to become Islamic. 

There was a shift though the ultimate goal may not have changed, the methodology has changed: an obligation of Muslims to work together with other Muslims and other groups to use democracy to destroy democracy (Mek, 2026c; Trending Echoes, 2024).

With at least a decade since those documentaries highlighted a portion of what was being implemented systematically by Islamic fundamentalists and more than three decades since the report drawing attention to the Muslim Brotherhood’s plan, what can we see today?

Coming to the Light After Being ‘Hidden in Plain Sight’

Senator Ted Cruz convened a Senate Judiciary Subcommittee hearing Hidden in Plain Sight: Confronting the Muslim Brotherhood Network in America (C-SPAN, 2026).  His experts included former FBI Laura Burns, Senior Litigation Counsel Arielle Klepach, and Counterterrorism Director and Senior Analyst Kyle Shideler. 

From the hearing, the following was discussed (C-SPAN, 2026): all three experts advised the Muslim Brotherhood had been and is still active in the United States through various aligned groups who had and have engaged in terrorist activities with a decades-long goal shared by a network of collaborating groups in order to overthrow Western Societies, in particular the United States.  Furthermore, direct support of terrorist activities were not the only method of trying to change Western societies as through influencing education, university curriculums, and getting approved candidates into political office to systematically change recognition and laws.  With the various subgroups supported by the Muslim Brotherhood, some were found to be linked to terrorism.  In order to continue to work under the veneer of legitimacy as a charity group and even get taxpayer funds through State grants the Council on American-Islamic Relations (CAIR) was formed, which having the same members and goals the experts advise needs to be scrutinized the same as the original Muslim Brotherhood.  Vidino (2025) also proposed that CAIR was created to provide a veneer of being moderate.  Mohammad Tawhidi warned CAIR and the Muslim Brotherhood have the same books and ideology (The Officer Tatum, 2026).

Expert Kyle Shideler went even further as he continued stating the Muslim Brotherhood/CAIR networks are not seeking so much to destroy systems as they are trying to take them over in order to change countries and cultures; for the United States: it is a revolutionary goal of replacing The Constitution (C-SPAN, 2026).  There has been success in getting various smaller politicians elected, and now through a ‘Red-Green Alliance’ with the Democratic Socialists of America (DSA), the Muslim Brotherhood/CAIR groups are getting more politicians who share a revolutionary spirit of replacing and controlling the government of the United States.  For example, Abdul El-Sayed won the democratic nomination for Senator, as did many other DSA politicians win a nomination for different offices.  Some Muslims consider Abdul El-Sayed is an example of a ‘stealth jihad’ using ballots instead of bullets (Mek, 2026c).

Red-Green Alliance in US Politics from Domestic and Foreign Influence

Pieces and links can be seen, though the full network is obscured.

Abdul El-Sayed though not a member of the DSA himself has ties with those within the group, and has familial relations still in the CAIR network.  Eman Abdelhadi is Abdul El-Sayed’s half-sister she fits the role of influencing the youth through their education as she teaches at a University.  In 2025 Eman Abdelhadi said “I hope the world rises against the US Empire.”  She also co-authored a ‘revolutionary book’ that goes after the fall of Capitalism, the Nation State, as well as profit and money; the global resistance that starts her ‘utopia’ in her novel starts in Palestine (Al-Mahdi Institute, 2025).

Concerns about networks and Islamic special interest groups were advanced a decade ago by Muslims who pointed out that fundamentalist Islamic special interest groups were trying to affect change to their fundamentalist preference (Fodor, 2026).  There are concerns today about the power of Islamic special interests as in Senator Cruz’ hearing, most obviously at the time as there were no democrats and no other Republicans who came to be part of the proceedings (CSPAN, 2026; Rod, 2026).  Concerns were also raised about tactics of fundamentalists to convince groups to join or capitulate to them.  Muslims warned about the Muslim Brotherhood for its exploitation of causes and people, pressure and eventually overthrow governments, and threaten terrorism as they try to expand control for all to be under their caliphate, which is accepted as a goal that may take a century (Trending Echoes, 2024; Trending Echoes, 2026). 

What can we see today that follows the concerns raised in that hearing, whether or not directly linked, Muslim Brotherhood/CAIR but sharing their related goals?  We can see in a few out of many examples:

The Islamic Center of Detroit (ICD, 2024) advised Muslims that they have an identity and responsibility to their people and Allah, which includes making Jews and Christians subservient as Muslims should be the leaders as they know Allah. 

The Commonwealth of Massachusetts (2025) had a bill proposed that would create a permanent commission made up of Muslims that would review and advise the state according the wishes of Muslims therein, as well as to combat ‘islamophobia.’ 

Though not a religious figure himself (hosting a show called ‘Secular Talk’), Kyle Kulinski hosted a stream that included American politicians and political candidates – including DSA members showing the ‘Red-Green alliance’ that Kyle Shideler  warned about: among the attendees were Congress members Ro Khanna and Analilia Mejia, Senate candidate Abdul El-Sayed, former representative Cori Bush, Congressional candidates Darializa Avila Chevalier, Claire Valdez, Melat Kiros, Oliver Larkin, Rose Penelope Ye, Salaam Bhatti, among others (Canary Mission, 2026).  In the stream Kyle Kulinski lamented the leadership of the United States and Israel, while wanting Hamas, Hezbollah, and the Houthis (fundamentalist Islamic groups) to get support and funding; he was not challenged on those positions. 

Marxist Unity Group affiliated members of the DSA state they want revolution and their enemy is The Constitution (Varn, 2025).  Marxist members in the UK commended DSA members in the US for trying to change the DSA into a formal Communist Party (Weekly Worker, 2026).  This blending of ‘progressive’ causes with Islamic fundamentalism is not just a recent tactic as it preceded the Iranian Revolution (Lake, 2025).  Mohammad Tawhidi warned progressives think they are using Islamists, but it is the Islamists who want their religion injected into politics and to do so they are using the progressives (The Officer Tatum, 2026).

Though not an official member himself, Abdul El-Sayed is backed by the DSA and makes an equivalence of Sharia (religious rule) being banned from becoming law to the forced removal of Indians in The Trail of Tears, the murder of Blacks in the 1921 Tulsa Race Massacre, and the murder of 168 in the 1995 Oklahoma City bombing (C.A.I.R. Oklahoma, 2023).  Comparing the banning of religious law – which is already banned in the 1^st Amendment – to forced removal and murder of groups of people.  False equivalence is a logical fallacy which is committed either by a fool or a manipulator, or a blend of the two.  In addition, Abdul El-Sayed removed old videos of his where he claimed the 2^nd Amendment (part of upholding is in the Oath of Office for those elected/sworn in) needed to be replaced (Kaczynski, 2026).  That makes the first two amendments of The Constitution vulnerable to change, as the DSA and Marxists want.

On her own, congresswoman Rashida Tlaib proclaimed “We are in Congress and every corner of the United States” (MEMRI TV Videos, 2025a); she was talking about fellow activists for Palestine and Palestinians have a predominantly negative view of the United States, even seeing it as a hostile force (PCPSR, 2026).  At the People’s Conference for Palestine, which included Rashida Tlaib, the Research Coordinator of the Progressive International Sachin Peddada claimed “We have to destroy the idea of America in our heads, in our neighbors’ heads, in our comrades’ heads, in everybody’s heads" (Marques, 2025; Smith, 2025).

The Red-Green alliance is not limited to influences within the country.   The Red-Green Alliance has the Green representing fundamentalist Islamic influences including from outside the country; the Red represents communist influences.  Supporting the protests that were against ‘Capitalism and Imperialism’ with logistical, ideological, and financial support, the Chinese Communist Party (CCP) helped push propaganda to weaken the United States and the perception of it to other countries (Baker, 2025; Tress, 2025).

Pulpits/Minbars, Turnout, and Ideology

With the importance for Muslims of mosques for spiritual and for many also political positioning, there are imams who are pushing their followers toward goals of Muslims taking power.  We see religious institutions calling for Islamic control in governments, and government blending with Islamic fundamentalist members to expand control and remove barriers.  For those who share the vision, Imam Ameer Mustapha Elturk said “Islam is a complete political, social, and economic system” which is not to be in one area but the entire globe as all other religions and man-made systems are not to be obeyed as Muslims are superior to non-Muslims (Khan, 2020).  Islam will claim all (Bob, 2026c). 

Fundamentalist Muslim leaders in multiple areas have been spurring their people towards their goals.  These include in the United States recognizing a 20-year plan to get Muslims in various fields in order to control narratives and then to direct policy making which starts with just educating a couple students each year to have in that two-decade window ’50 members of Congress, 5 Senators, and maybe even a Supreme Court Justice’ (Mek, 2026a).  Muslim congregants are encouraged by their mosques to vote en masse to take advantage of low turnout from anyone else; for example in NY there was a 42% general population turnout, but a 97% Muslim turnout (Fodor, 2026; Mek, 2026b; Mek, 2026c).  Muslim Zohran Mamdani won the mayor’s race for New York.  Regions in Canada are celebrated as some are already 25% Muslim (Bob, 2026c). 

The effects are not limited to the Imams and that which is done within mosques, and behind closed doors.  At a protest in the UK, Muslim migrants defended and supported Hamas after the October 7, 2023 attack (Rosen, 2026).   At a fundraiser in Dearborn, MI, an attendee advised of the success in Gaza after the October 7 attack and how people ‘here’ (in the US) should feel ashamed for not doing enough, and should be ready to fight and die (MEMRI TV Videos, 2025b).  In Colorado an Islamic speaker advises it is still Jihad time and sharia needs to be implemented with its penalties (Bob, 2026b).  Protests with hundreds of participants called to ‘globalize the intifada,’ for violence, and have celebrities in attendance (Donlevy, Vago, & Land, 2023).  Other groups who want to globalize the intifada targeted Israeli and American business, landmarks, and newsrooms (O’Neill & Campanile, 2023).  The organizational group Within Our Lifetime (ND) calls for resistance against ‘the US empire and Zionism.’

Sharing the same ideology, there are many others in various cities, in different states, in different countries, on different continents, each to try and destroy or replace Western societies.

Muslims Against Islamism

As was pointed out earlier with the undercover documentaries, Relational Muslim migrants who were more interested in integration into their new countries, and even Imams focusing on the Relational aspect of Islam warned of the levels of fundamentalism in the newer Muslim migrants.  Some actions were taken by such imams and Muslim leaders.  A coalition of leaders founded The Global Center for Combating Extremist Ideology (Etidal) in 2017 as a partnership of multiple Islamic countries to “… promote the culture of moderation by monitoring, analyzing and anticipating extremist ideology, addressing it, confronting it and preventing it, and to cooperate with governments and relevant organizations” (Etidal, 2017).  There is also the Global Imam’s Council (GIC) which brings Imams of different Islamic sects, as well as other religious leaders, all from across the world in order to fight extremism and for peace (Global Imam’s Council (2024).

At the time he was the foreign minister for the United Arab Emirates Sheikh Abdullah bin Zayed Al-Nahyan warned “The voices we hear calling for murder and shedding blood and stealing the wealth of people are in London, Germany, Spain and Italy. There will come a day when we see far more radicals, extremists and terrorists coming from Europe because of (a) lack of decision-making, and trying to be politically correct.  From now on, we will name and shame these countries. We will classify them as incubators of terror if they don’t address this problem of terrorism in their lands” (Fareed, 2017).

In addition, he advised social media was being exploited by extremists that wanted to recruit the young and hijack religion (Fareed, 2017).  The Muslim Brotherhood’s new tactics not only within a country but crossing borders for any country, were warned about today by Rauda Altenaji and Muhammad Tawhidi (Altenaji, 2026; Trending Echoes, 2026). 

Ahmed Khalifa (2026a) stated the fundamentalists do not represent Islam but their own “… harsh, twisted ideology with their own backward cultural habits…” who go to Western, more tolerant societies to try and replace with their own cultures, which later gets blamed on Islam.  In no uncertain terms, Ahmed Khalifa (2026b) declared “Political Islam and every religion-based system must be stopped and dismantled worldwide.”  Political analyst Ahmed Sharif (2025) differentiated Islam from Islamism as Islam is faith while Islamism “… is an ideology that seeks to capture institutions, bypass the nation-state, and replace citizenship with transnational loyalty” and “Political preaching has no place in our faith.”  Further pointing out the tactics of modern radicals, he advised they do not attempt their proselytizing in stereotypical or traditional clothing and speech, but in modern dress and speaking the language of where they are trying to change (Sharif, 2026).  Theocratic wolves in sheep’s clothing.

Calls to have the Muslim Brotherhood banned have repeatedly been made by Sultan Alali (2026).  The Muslim Brotherhood are the same as ISIS and IRGC with exploiting religion for destructive, extremist agendas (Alderei, 2026).  If moderate Muslims do not speak out against the extremists, then they will be taken over by the extremists like the Muslim Brotherhood (Alshareef, 2025).  Luai Ahmed advised extremist ideology does not seek to help anyone, including their own people as extremists would rather focus on destruction and murdering others (StandWithUs, 2026).

Amjad Taha warned that extremists and terrorists are being allowed to rebrand themselves as activists and educators who then work to convert native members of a country into extremist ideology (Visegrad24, 2025).  Again, the fundamentalist interest groups are being allowed to represent all Muslims, though many Muslims reject the belief system.  Amjad Taha went on to criticize Western suicidal positioning as in the Middle East the Muslim Brotherhood is banned while they are welcomed in Western societies “Deport those Islamists. Do not let them harm your children. Do not let them harm your society or community.  Do not let them be the people who wake up on the 8^th of October for example, and tell you to boycott challah, attack a Jewish restaurant just for being a Jew” (Visegrad24, 2025).

Another prominent Muslim who speaks against Islamic extremism is Mohammad Tawhidi, who is also known as The Imam of Peace.  He states about dealing with extremists like the Muslim Brotherhood to “… show their true colors whenever we can. It is my mission in life to ensure that extremists who tarnish the reputation of my God and my prophet do not get away with it” (Trending Echoes, 2026).  As Muslims who grew up around fundamentalist versions of other Muslims, The Imam of Peace talks of how in the Middle East such groups are not allowed: they are stopped and expelled while Western societies welcome them for pragmatic ends to pad voting numbers and for ease of marketing align themselves with the recognizable who are known to Middle Easterners but not to the Westerners, as extremists (TalkTV, 2026).  To let his beliefs about extremists be clear, The Imam of Peace said such groups are worse than Satan (Visegrad24, 2026).  Though there has been an increase in criminal activity by Muslim immigrants in the UK, it is also Muslims who want the guilty to be punished more than UK natives: Opinium (2025) found 83% of Muslims were concerned about grooming gangs, men wanting more support for victims than women, and were more critical of law enforcement for how they were handling grooming gangs.

Fundamentalism is the Enemy and Islam is not Alone, but it is Ahead

Returning to state the problem, it is fundamentalism.  Fundamentalism that is literal and theocratic. 

Orthodox Judaism has fundamentalist Jews that say the Arab will be killed or become a slave and that secular Jews should be pitied for not being religious (Middle East Monitor, 2017).  Other Jewish supremacists lauded Hitler for having the right idea of a goal for a pure race as the races are not equal, but disagreed as he chose the wrong race to be advanced for purity (TOI Staff, 2019).

Christian fundamentalism states that people just need a bible, not The Constitution as any work of man is nothing compared to Scripture (Future of Christendom, 2023; Future of Christendom, 2026).  Following that, humanist law is a malady that is to be corrected by Biblical Law which includes such punishments as stoning to death those guilty of adultery (Dickinson, 2023; Hume, 2023).  After all “…we do assert that Scripture provides the necessary laws and framework for the proper functioning of civil government and the pursuit of justice” (Hume, 2025).

The furthest reaches of the extremes do not need to be embraced with Jewish or Christian fundamentalism.  Just like the Islamic fundamentalists trying to gradually bring about sharia, so too do other religions want to have their religious beliefs encroach into education and become part of the accepted norm for a society.  Piecemeal religious intrusion is the theocratic slippery slope fundamentalists want the rest to slide upon.  Theonomy is as bad as sharia. 

In beliefs and how they are to be justification to oppress or murder various forms of ‘others/nonbelievers,’ how different are Jewish and Christian fundamentalists from Islamic fundamentalists?  They each use their sacred texts in order to justify any malevolent behavior towards others, but as they see themselves as righteous with the ‘correct’ faith, they see their malevolence as righteousness.  Where they are different from Islamic fundamentalists is in their numbers.  Such Jewish and Christian fundamentalists are minorities within their faith systems; Islamic fundamentalists are sometimes the majority in their systems.

Most are not foolish enough to think that such fundamentalist Jews and Christians are ones who should be dealt with as representatives for their groups and given a special position out of their faiths.  That is not the case with Islam.  This was a complaint earlier of earlier Muslim immigrants that vested, special interests being treated as a voice for Muslims when the interests were for fundamentalists groups.  A criticism of The Imam of Peace was that people readily look to the Ayatollah Khomeini who has multiple laws repressing women as a ‘Muslim leader,’ but not to the Muslim President of the United Arab Emirates who promotes women alongside men in education, government, and the workplace (Visegrad24, 2026).   The UAE, though still Islamic, is also highly Relational in how it treats religion as contrasted to fundamentalists States such as Iran.  Following his name, Imam of Peace states religion should be about peace and following a God who wants peace and does not care about the distractions and politics of men (Amiri, 2025). 

How Muslims with a Relational Focus Differ from Fundamentalists, While Reading the same Book

Fundamentalists see their sacred texts as perfect, eternal, and to be supreme over others.  Relationalists see their sacred texts through a different, more enlightened lens.  First off, for Relational Muslims it is the Quran that is sacred and nothing else for God’s word; fundamentalists include the hadiths among their sacred texts.  To Relational Muslims hadiths are flawed revelations understood by imperfect men and even Islamic scholars do not agree how to interpret them (Maliq, 2025; The Officer Tatum, 2026).  An extension of scholars is specific tribal and cultural influence into religious interpretations.

For example, in Iran and some other Muslim countries it is allowed for a man to marry a girl 9 years of age based upon how old Aisha was believed to be when Muhammad consummated his marriage with her.  However, that is not in the Quran but it is a hadith.  The Quran gives no age for Aisha when she married Muhammad.  The age is speculated and calculated through hadiths, and there is a range even amongst the scholars. 

The Quran itself, though [perceived as] the Word of God, is to be taken in context and not as an out-of-context eternal guideline (Maliq, 2025).  The ‘Sword’ verses and other verses that deal with slavery, executions, relationships with women, and such are to be recognitions of time, place, and culture – including the intellectual limitations of understanding of the followers –  when the verses were written (Maliq, 2025; Valuetainment, 2026).  Such verses are not to be guidelines today.  For example, the specific scenario after a battle and the execution of enemy troops was an expectation of the time, but if they surrendered and especially if they converted the part that is to be eternal is mercy and they are to be welcomed: life was the goal.

People Act for a Reason

The earlier Muslim immigrants who were assimilating into their new country and warned about the coming fundamentalists did what they did for a reason: they wanted something new.  Imam of Peace asked why would those who fled fundamentalism want that same fundamentalism to follow them to where they fled? – and he rebuked the idea they should be seen similarly when fundamentalists want to fire rockets at their neighbors while Relationalists want to fire rockets into space to help humanity explore, and he concluded “We’re not the same” (Imam of Peace, 2017; Visegrad24, 2026). 

However, some of the old beliefs do follow those who try to escape fundamentalism.  Even a decade ago, 40% of Muslims believed in conspiracies that the US, Israel, and Western countries were against them, that percentage increased for younger Muslims, and that more wanted to blame Jews than Muslims with 1/3 wanting to blame the US itself for the 9/11 attack (Frampton, Goodhart, & Mahmood, 2016).   

Lastly, fundamentalists see themselves in a perpetual war as there are those in the world who are not Islamic and the fundamentalist’s belief is that all should be Islamic (Ibrahim, 2026).  There is a time to exercise strength, and a time to exercise discretion.  The use of deception is a strategy, and Islam has different types of deception for different targets and different situations.  Taqiyya is used against non-Muslims to hide true, hostile intentions; tawriya is “creative lying” that takes statements in ways that are literal or ambiguous to try and obfuscate meaning, such as giving a response an inquiry if one has money ‘I don’t have a penny in my pocket, while having dollar bills’ and Kitman is a lie by omission to intentionally leave a false impression, to give someone the expectation that a full answer was given when only a detail was verified (Ibrahim, 2026).  For example, in a lecture a fundamentalist Muslim directs other Muslims to redirect the police who may come looking for extremists, while ignoring current locations (ALBlooshi, 2026).

This taqiyya can be a deep and long-term infiltration process as one extremist was found to be working with police to help with ‘deradicalization’ of Muslims (Tepes, 2025).  And, it was in a ‘moderate’ mosque where extremist ideology was being taught (Samhällskritikern, 2015; Top Documentary Films, 2026).

Conclusion

The fundamentalists recognize the scope of what they are trying and how long it will take for them to achieve things for their theocratic supremacy.  An Islamic scholar praised Muhammad as an example as he was first laughed at and no one took him seriously, until he took over; the way to stop the laughter of others is to ‘outbreed, convert, vote, and drive change’ (The Commune, 2026). 

With a decade more of immigration and influx of youth combined with native emigration and aging populations, both the relational and fundamentalist sides of Islam pull at the middle to try and sway them to their side.

Returning to the issue of numbers and fundamentalism: if going into a room and 1 out of a 1000 was known as one who’d kill for or force some form of subservience to their religion, that would affect your behavior; increase it to 1 out of 100, or more to 1 out of 3.  How much more should one’s hackles be raised?  Such fundamentalism exists but is quite rare with Jews and Christians, but Islam has large populations that embrace it.

It is foolish to say the guilty are all new Muslim immigrants, but it is also foolish to discount the increase of criminal acts and rights violations that increased with the increase in the new waves of fundamentalist Islamic immigration.  Furthermore, Islamic fundamentalism has codified strategies to deceive others in order to try and subvert those groups.  Type 2 errors are failing to reject a null hypothesis; it is the more costly error in life as just like the animal in the wild that runs away at hearing a rustle in bush, so to can people view waves of new immigrants; [Type 1 error] there may not be anything in the bush for the animal to be afraid of, but if there isn’t and it runs there is no loss but if it didn’t run and there was a danger in the bush [Type 2 error], the animal may be eaten.  The same concern exists with fundamentalism.

Cultural change is an evolutionary process: to change a culture, what was once a stable culture in the normality that it emerged in and formed gets infected with uncertainty that changes the beliefs in what was accepted as a given and that infection continues until the cultural system is shocked and new norms compete to be dominant (Kostis & Kafka, 2022).  Fundamentalism wants to regress humanity to primitive epistemology and ontology, and from that regress intellectualism and morality.  Evolution is not necessarily advancement, but it is change.  The millennia of advancement from writing on walls to quantum computers gets truncated and reversed into tribalism with mystical authoritarianism.

Fundamentalism is intellectual, moral, and social regression of humanity to a baser time for its being base.  Islamic fundamentalism is exponentially a greater threat of that regression.  Evolutionarily, it is a well-adapted memeplex: it provides afterlife promises that cannot be verified in any way, states any trouble encountered today is part of trials testing dedication to earn those afterlife promises, provides ‘inerrant’ source material, convinces members to be willing to sacrifice their lives and the lives of others in service of the memeplex, and all of it is with the goal of spreading the memeplex regardless of the cost of those who do its spreading.  It blends the strategies of a virus with its spread and a hive with its drones ready to sacrifice themselves, all to bring humanity to a time that removes centuries of intellectual, moral, and social development.

Let’s not deceive ourselves.  Fundamentalism is the enemy, and that fundamentalism is branching into politics to use Western systems against Western societies.  Not all groups have the same problems with it, but other groups are put in danger from any group’s fundamentalism when they give it power.  It is up to everyone to counter it, and the greater threat currently comes from Islamic faith.  The Imam of Peace and those like him admonished the fundamentalists who tarnish their religion and their God in favor of primitive, cultural interpretations and practices that are being forced onto everyone.  Following that, it is to those outside groups to heed the warnings from those who knew and know in order to not let fundamentalism take a foothold to drag everyone backwards.

 

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