Meera Nanda on Religious Fundamentalisms, Modernist and Postmodernist, says of the postmodernist discipline of "science studies" that

it aims to "deconstruct" natural science, the very core of a secular and modern worldview. Since its inception in the 1970s, the discipline has produced a sizeable body of work that purports to show that not just the agenda, but even the content of theories of natural sciences is "socially constructed." All knowledge, in different cultures, or different historical times - regardless of whether it is true or false, rational or irrational, successful or not in producing reliable knowledge - is to be explained by the same causes. This demand for "symmetry" between modern science and other local knowledges constitutes the central demand of the "strong programme," the central dogma of science studies. One cannot assume that only false beliefs or failed sciences (e.g., astrology) are caused by a lack of systematic empirical testing, or by faulty reasoning, or by class interests, religious indoctrination or other forms of social conditioning. A truly "scientific" approach to science requires that we suspend our preconceived faith that what is scientific by the standards of modern science of our times brings us any closer to truth. In the spirit of true scientific impartiality and objectivity, science studies demand that modern science be treated "symmetrically," as being "at par" with any other local knowledge.

...science studies scholars invariably end up taking a relativist position. They argue, in essence, that what constitutes relevant evidence for a community of scientists will vary with their material/social and professional interests, their social values including gender ideologies, religious faith, and with their culturally grounded standards of rationality and success. Thus, scientists with different social backgrounds, from different cultures and from different historical periods, literally live in different worlds: the sciences of modern western societies are not any more "true" or "rational" than the sciences of other cultures. If modern science claims to be universal, that is because Western culture has tried to impose itself on the rest of the world through imperialism.

I wanted to show how the promotion of an anti-secularist, anti-Enlightenment view of the world by well-meaning and largely left-wing scholars in world-renowned centers of learning has ended up affirming a view of the world which constitutes the common sense of the rather malign, authoritarian and largely right-wing fundamentalist movements. I wanted to show that that having invested so deeply in anti-modernist and anti-rationalist philosophies, the academic left has no intellectual resources left with which to engage the religious right.
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All of these militant demands for "equal rights" to pursue their own version of theistic or sacred science take it for granted that it is no longer necessary to grant science the status of objective and universal knowledge. Science, it is assumed in true postmodernist fashion, no longer poses a challenge to the metaphysical assumptions of their own faiths, because scientific knowledge is itself is a construct of a wide variety of contested terms, held together, ultimately, by cultural power and social interests which define a given paradigm or an episteme. Take away the godless, materialist assumptions of modern scientists (who happen to be overwhelmingly male, white, imperialists Westerns anyway), and the given scientific evidence can actually serve as evidence for other kinds of theories about nature which do not exclude God as acting in nature or do not deny the existence of consciousness in matter. Different social values and cultural meanings can produce equally convincing maps of the world of nature. This has been the central dogma of science studies and has found numerous formulations in all kinds of "radical" defenses of alternative sciences. Religious fundamentalists are simply taking a page out of the social constructivist book.

Geremie Barme has noted in the "Packaged Dissent" chapter of In the Red how supporters of the status quo in China similarly use postmodernist arguments to defend the Communist Party against criticisms from the West.