"[…] I began to see Algiers as one of the most fascinating and dramatic places on earth. In the small space of this beautiful but congested city intersected two great conflicts of the contemporary world. The first was the one between Christianity and Islam (expressed here in the clash between colonizing France and colonized Algeria). The second, which acquired a sharpness of focus immediately after the independence and departure of the French, was a conflict at the very heart of Islam, between its open, dialectical -- I would even say "Mediterranean" -- current and its other, inward-looking one, born of a sense of uncertainty and confusion vis-à-vis the contemporary world, guided by fundamentalists who take advantage of modern technology and organizational principles yet at the same time deem the defense of faith and custom against modernity as the condition of their own existence, their sole identity.

[…] In Algiers one speaks simply of the existence of two varieties of Islam -- one, which is called the Islam of the desert, and a second, which is defined as the Islam of the river (or of the sea). The first is the religion practiced by warlike nomadic tribes struggling to survive in one of the world's most hostile environments, the Sahara. The second Islam is the faith of merchants, itinerant peddlers, people of the road and of the bazaar, for whom openness, compromise, and exchange are not only beneficial to trade, but necessary to life itself."
— Ryszard Kapuściński (Travels with Herodotus)

"Wer ein Feindstrafrecht zu brauchen glaubt, der glaubt nicht an die Überlegenheit des Rechtsstaates über den Fundamentalismus."
— Heribert Prantl (Der Terrorist als Gesetzgeber. Wie man mit Angst Politik macht)

"... from our vantage point it is now clear that the only thing the population had to fear was fear itself."
— Bernard Beckett (Genesis)

"So you raise up a few generations of young girls, telling them that they should step to the back of the bus, ingrain that in their psyche, preach it to them from the pulpit, hold up as ideal examples women doing precisely that, and in a few years, you can step back; you need say no more. Your work is done, because you have carefully created a herd of women who know and even begrudgingly accept that their place is secondary, just outside the limelight, clapping for and cheering on the important people who were never taught to put others first."
— Susan Campbell (Dating Jesus: A Story of Fundamentalism, Feminism, and the American Girl)

"In his own way the modernist becomes as irrelevant as the fundamentalist. The fundamentalist has something to say to his world, but he has lost the ability to say it. The modernist knows how to speak to his age, but he has nothing to say."
— William E. Hordern

"The Right thinks that the breakdown of the family is the source of crime and poverty, and this they very insightfully blame on the homosexuals, which would be amusing were it not so tragic. Families and 'family values' are crushed by grinding poverty, which also makes violent crime and drugs attractive alternatives to desperate young men and sends young women into prostitution. Family values are no less corrupted by the corrosive effects of individualism, consumerism, and the accumulation of wealth. Instead of shouting this from the mountain tops, the get-me-to-heaven-and-the-rest-be-damned Christianity the Christian Right preaches is itself a version of selfish spiritual capitalism aimed at netting major and eternal dividends, and it fits hand in glove with American materialism and greed."
— John D. Caputo (What Would Jesus Deconstruct?: The Good News of Postmodernism for the Church)

"It strikes me often while I am in Iran that were Christian evangelicals to take a tour of Iran today, they might find it the model for an ideal society they seek in America. Replace Allah with God, Mohammad with Jesus, keep the same public and private notions of chastity, sin, salvation, and God's will, and a Christian Republic is born."
— Hooman Majd (The Ayatollah Begs to Differ: The Paradox of Modern Iran)