Sects Research Papers - Academia.edu

Politically motivated religious radical groups, resorting to violence or willing to do so, are seriously challenging the current social order and security in Western societies, and even world peace and human rights. The most recent and... more

Politically motivated religious radical groups, resorting to violence or willing to do so, are seriously challenging the current social order and security in Western societies, and even world peace and human rights. The most recent and dramatic example is the appeal the so-called Islamic State has on such groups. To counter these developments, social science should not omit to make its own contribution: analyzing the factors and processes which motivate individuals to join these groups and continue to participate in them. This paper offers a psychological analysis of some of these factors and takes as its starting point a similarity between radical groups and sects. This gives rise to the following view:
Like sects, radical groups especially attract normal adolescents and young adults with severe identity issues (this is even more prevalent in second and third generation immigrants). The radical views within such a group seem to provide an answer to pressing existential questions such as: who am I, what do I live for, and what can I signify in the world? A charismatic leader could strengthen and exploit this. The relatively small and well-defined nature of such groups provide a certain security, solidarity, community, and often a sense of superiority as well, all of which could further strengthen the person's identity.
Once such a person has joined a radical group, then processes of isolation, indoctrination and manipulation are put in motion, purposely arranged by the leader(s). These intensify the member's ties with the group and its ideology more and more, and increasingly reduce his receptiveness for correcting influences from outside. If, at last, the member progresses to violence, then this in turn, will activate internal and external negative spiral processes, which will increasingly block the way back to functioning normally in society.
Examples of internal negative spirals are: ways to appease one's conscience, hardening, addiction to the power inherent in violence. Examples of external negative spirals are: self-aggravating vicious circles of revenge and counter-revenge, as well as war stress and survival drive.
Our conclusion is that an analysis in terms of sects could yield fruitful insights.

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- by Peter Prudon
- •
- 5
  Terrorism, Radicalization, Political Violence, Salafism

Książka o sekcie wisarionowców - socjologiczne studium przypadku (wyd. Semper, Warszawa 2010) /The book covers a sociological case study of the sect of vissarioners

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- by Jedrzej Morawiecki
- •
- 16
  Religion, Sociology, Sociology of Religion, Russian Studies

„Colonia Dignidad“, a totalitarian sect, was founded in 1961 by the lay preacher Paul Schäfer in the south of Chile with an initial group of 200 members. In the following decades the settlement changed into a closed camp within the state.... more

„Colonia Dignidad“, a totalitarian sect, was founded in 1961 by the lay preacher Paul Schäfer in the south of Chile with an initial group of 200 members. In the following decades the settlement changed into a closed camp within the state. The leader of sect had absolute authority and could pursue his pedophile tendencies, uncontrolled and with impunity. Simultaneously, the colony served as a torture camp for the Chilean secret service, DINA. On the basis of pseudo-religious „holy teaching“ Schäfer and his leadership circle built a system of control, punishment, and mutual denunciation. Children were separated from their parents; friendly, family or sexual relations among the members were forbidden. Unpaid work, severe punishments, and the use of psychiatric drugs and electric shock treatment ruled the lives of the residents.
In 2005 Schäfer was arrested in Argentina and sentenced a year later to 20 years imprisonment. In the same year the German foreign ministry set up a psycho-therapeutic program for the residents of „Villa Baveria“, as the former „Colonia Dignidad“ is called today. The psycho-therapeutic team consisted of a psychiatrist and two psychologists. Treatment was seen as a necessary rehabilitative addition to the criminal justice proceedings dealing with the serious human rights abuses committed in the camp. It was intended to help the victims deal with the traumatization and assist the community to integrate into society. Initially, individual therapies were difficult due to the clients’ underdeveloped personality structures. In group therapy fear dominated, often clearly resulting from the former repressive nature of the community. For this reason, group therapy was structured on psycho-educative basis with a series of informational events about the family and life cycle. The participants were then better able to talk about their traumatic experiences. The team then decided to view the community as a „collective patient“. This approach was combined with a state care program. Now individual and group therapy, thematically oriented working groups, crisis intervention, communication training, and geronto-psychiatric services are provided. The resources of the clients should be noted, such as their awareness of responsibilities, solidarity, and preservation of culture and music. The typical overall picture of psychological complaints manifested as a personality disorder in the sense of underdeveloped structures of the self, since the processes of personal maturing and individuation, including psycho-sexual development, were inhibited due to the repressive nature of the community. The difficulty of building up a stable and trusting relationship is reflected in counter-transference. The repression in „Colonia Dignidad“ is described from a psychoanalytical perspective as a perverted system which robbed the people living in it of every form of normative human orientation in an upside world.

Suggested Citation: Biedermann, N., Strasser, J., & Poluda, J. (2006). “Colonia Dignidad” – Psychotherapie im ehemaligen Folterlager einer deutschen Sekte [Colonia Dignidad: Psychotherapy in the former torture center of a German sect]. Zeitschrift für Politische Psychologie, 14(1+2), 111–127.

Die „Colonia Dignidad“, eine totalitäre Sektengemeinschaft, wurde 1961 im Süden Chiles von dem Laienprediger Paul Schäfer gegründet, mit anfangs etwa 200 Mitgliedern. In den kommenden Jahrzehnten verwandelte sich die Siedlung in ein geschlossenes Lager – ein Staat im Staate. Der Sektenführer hatte darin unumschränkte Herrschaft und konnte ungehindert und straflos seinen pädophilen Neigungen nachgehen. Zugleich diente die Kolonie dem chilenischen Geheimdienst DINA als Folterlager. Auf der Grundlage einer pseudoreligiösen „Heilslehre“ baute Schäfer und sein Führungskreis ein System der Überwachung, Bestrafung und gegenseitigen Denunziation auf. Kinder wurden von ihren Eltern getrennt, freundschaftliche, familiäre odersexuelle Beziehungen der Sektenmitglieder untereinander waren verboten. Unentlohnter Arbeitsdienst, harte Strafen sowie der Einsatz von Psychopharmaka und Elektrokrampfbehandlung bestimmten das Leben der Bewohner.
2005 wurde Schäferin Argentinien gefasst und ein Jahr später zu einer 20-jährigen Haftstrafe verurteilt. Im selben Jahr initiierte das deutsche Auswärtige Amt ein psychotherapeutischesmBetreuungsprogramm für die Bewohner der „Villa Baviera“, wie die ehemalige „Colonia Dignidad“ heute genannt wird.
Das psychotherapeutische Team bestand aus einem Psychiater und zwei Psychologinnen. Die Behandlung wurd eals notwendige rehabilitative Ergänzung zur strafrechtlichen Aufarbeitung der in der Siedlung begangenen schweren Menschenrechtsverletzungen betrachtet, um erlittene Traumatisierungen bearbeiten und die Siedlungsgemeinschaft in die Gesellschaft integrieren zu können. Die Einzeltherapien gestalteten sich anfangs aufgrund unterentwickelter Selbststrukturen bei den Klienten und Klientinnen als nicht einfach. Auch in der Gruppentherapie traten starke Angstgefühle auf, die offenbar von den früheren repressiven Gemeinschaftstreffen herrührten. Daher wurde die Therapiegruppe mit einer Informationsreihe über Familie und Lebenszyklus psychoedukativer und strukturierter gestaltet. So konnten die Teilnehmenden auch besser über ihre traumatischen Erfahrungen sprechen. Dann ging das Team dazu über, die Gemeinschaft gleichsam als „Gesamtpatienten“ zu betrachten und dies in den Rahmen eines staatlichen Betreuungsprogramms stellen zu lassen. Nun werden Einzel- und Gruppentherapien, thematisch orientierte Arbeitsgruppen, Kriseninterventionen, Kommunikationstrainings und gerontopsychiatrische Angebote durchgeführt. Auf Ressourcen der Klienten und Klientinnen, wie hohes Verantwortungsbewusstsein, Solidarität, Pflege von Kultur und Musik, wird hingewiesen. Das typisierte Gesamtbild psychischer Beschwerden erscheint als Persönlichkeitsstörung im Sinne eines Mangels an selbststrukturierenden Fähigkeiten, da Prozesse der persönlichen Reifung und Individuation, einschließlich der psychosexuellen Entwicklung, durch den repressiven Druck in der Gemeinschaft stark behindert wurden. In der Gegenübertragung spiegelt sich die Schwierigkeit, stabile und vertrauensvolle Beziehungen aufzubauen. Die Repression in der „Colonia Dignidad wird aus psychoanalytischer Sicht als pervertiertes System beschrieben, welches im Sinne einer Umkehrung der Werte die in ihm lebenden Menschen jeglicher normativer Orientierung beraubte.

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- by Julian Poluda and +1
  Judith Strasser
- •
- 16
  Psychology, Psychiatry, Human Rights, Mental Health

This book develops a theory of sectarianism and its relationship with communities of shared religion and with the emergence of imagined communities of this kind. Distinguishing between social sectarianism and political sectarianism, it... more

This book develops a theory of sectarianism and its relationship with communities of shared religion and with the emergence of imagined communities of this kind. Distinguishing between social sectarianism and political sectarianism, it discusses the relationship of political sectarianism to communities of religion as pre-existing social-historical entities. The main concern of the study, however, is to investigate how modern sectarianism invents imagined religious communities, or ta’ifas in Arabic. It does this by exploring sectarianism in various Arab countries. The book puts forward five theses. First, political sectarianism is a modern phenomenon. Second, an ‘imagined community of religion’ is a modern social imaginary based on the sectarian conceptualization of a religious or confessional affiliation as an identity shared by people who have never formed a community in practice within a vast imagined community, built on a selective reading of history and legend. Third, religious communities do not produce sectarianism, but sectarianism reproduces these communities as imagined communities. Fourth, power in modern authoritarian regimes is not attained by sectarian (Khaldunian) ‘asabiyya (group solidarity), but rather an authoritarian regime might use primordial ties to ensure loyalty and thereby produce sectarianism. Fifth, unlike a traditional community, an imagined community is not an ethical community.

Contents

Preface
1. On the Problematic of Sectarianism
2. Mapping Terms: Towards Analytical Conceptualisation
3. Confessionalisation as a Prelude to Sectarianisation
4. Is a Ta’ifa a Community?
5. Firqa and Iftiraq in Islam
6. Social Conflict, Sects, and Foreign Intervention: The Tanzimat and the Events of 1860
7. Ibn Khaldun’s ‘Asabiyya and Sects
8. Sectarianism, its Historicity, and Some Ethical Implications
9. Nothing Eternal About It
10. Is Modern Sectarianism a Product of Secularisation?
11. Community to Imagined Community, Social Sectarianism to Political Sectarianism
12. Sectarianism from Popular Participation in the Public Sphere to a Barrier to Participation
13. Majorities, Minorities, and Tolerance
Conclusion

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- by Azmi Bishara
- •
- 12
  Ethics, Political Science, Middle Eastern Politics, Sectarianism

Throughout the nineteenth century, Maskilic journals increased their publication of anti-Hasidic satires. From the eighteen-sixties onward, this literature came primarily as a response to the revival in the publishing of Hasidic... more

Throughout the nineteenth century, Maskilic journals increased their publication of anti-Hasidic satires. From the eighteen-sixties onward, this literature came primarily as a response to the revival in the publishing of Hasidic hagiography and to the spread of Hasidism into new territory. To this point, no complete review or even general survey has been performed on this extensive polemical literature, despite the fact that it has much to teach us about Hasidism and the Haskalah in those years. We are not speaking of an insignificant bibliographical lacuna, but of a disregard for an entire field of research which would shed light not only on a forgotten chapter of modern Hebrew and Yiddish literature but also on an important chapter in the relationships between Maskilim and Hasidim in that period and the genesis and development of the different streams of Hasidism. This Maskilic literature intended to do more than eradicate Hasidism; it aimed to strengthen the self-consciousness of the individual Maskilim who found themselves alone in Hasidic territory. Paradoxically, the literature documented the very movement it intended to eradicate from the world. The distorted reflection displayed in the anti-Hasidic literature does more than present a caricature of its subject -- it conceals hitherto unknown elements about the nature and development of the Hasidic movement. The present article deals with one such case, a satire on Bratslav Hasidism from 1863, which has at its core a Maskilic satirical text written by Yehiel Meller on pilgrimage to the grave of R. Nahman of Bratslav in Uman.

כתבי עת של משכילים לאורך המאה התשע עשרה הרבו לפרסם סאטירות בגנותה של החסידות. משנות הששים ואילך באה ספרות זו בעיקר כתגובה להתעוררות הדפסת ספרות השבחים החסידית ולהתפשטות החסידות במרחבים חדשים. לא קיימת עד עתה סקירה שלימה, ואף לא מיפוי כללי, של אותה ספרות פולמוסית ענפה, על אף שיש בה ללמד הרבה על דרכי החסידות וההשכלה באותן שנים. לא מדובר רק בחסרון ביבליוגרפי שאין לו משמעות, אלא בהתעלמות משדה מחקר רב עניין שעשוי להאיר לא רק על פרק נשכח בספרות עברית ויידיש החדשה אלא גם על פרק חשוב ביחסים בין משכילים לחסידים באותה תקופה, ועל דרכי צמיחתם, פיצולם והתפתחותם של זרמים שונים בחסידות. הייתה זו ספרות שיותר מאשר נועדה לבער את החסידות נועדה לחזק את תודעתם העצמית של המשכילים הבודדים במרחבים החסידיים; ספרות שבאופן פרדוקסלי תיעדה תנועה אותה חפצו לבער מן העולם. הבבואה המעוותת בה התהדרה הסאטירה האנטי חסידית לא רק הציגה דימוי – אלא טומנת בחובה הצבעה על אלמנטים חדשים ועל התפתחויות בחסידות. במקרה אחד ממין זה הנוגע לחסידות ברסלב בשנות השישים של המאה התשע עשרה עוסק המאמר. שלפנינו - שעיקרו מהדורה של טקסט משכילי שכתב יחיאל מלר - בשנת 1863 - על העלייה לקבר ר' נחמן מברסלב באומן
"""

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- by Jonatan Meir
- •
- 348
  Religion, European History, Intellectual History, Cultural History

Comparing the early Christian groups with modern NRMs and cults enable us to identify and analyze indicative social and religious attributes that defined the self-identity of the early Christians – as reflected in the letters of Paul,... more

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- by Eyal Regev
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- 7
  New Religious Movements, Gospel of John, Paul, Acts

Jehovah's Witnesses are showing and talking about what is purported to be an independent documentary entitled The Name of God. it's 60 minutes long and made to high production standards. The film sets out its stall by observing that the... more

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- by Michael Thomas
- •
- 5
  Christianity, Cults, Jehovah's Witnesses, Mormons

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- by Dr. Mohammad * * * Meftah
- •
- 4
  Zaydism, Zaydiyya, Sects, Diniminations

Jesús, además de haber sido reconocido por muchos de sus contemporáneos como sanador, exorcista y profeta del inminente juicio final, fue un pretendiente mesiánico que, haciendo uso de su liderazgo autoritario de tipo carismático, reclutó... more

One of religious movements associated with Pentecostalism is Branhamism. Branhamism is based on Branham's distinctive doctrines. Polish Branhamism began in 1968 and divided into four groups: Biblical believers, followers of Ewald Frank,... more

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- by Leszek Jańczuk
- •
- 2
  Sects, Christianity In Poland

Contemporaneamente alla crescita esponenziale esperimentata dal fenomeno delle sette, il suo sviluppo è stato scandito da non poche tragedie ed episodi di natura criminale. Il cristianesimo ha visto emigrare a una non piccola parte dei... more

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- by Philip Goyret
- •
- 4
  Ecclesiology, Religious Studies, Cults, Sects

This book deals with the history of the folk mystical movement - or rather mystical sects khlysty and eunuchs, which existed in the Middle Volga during XVIII - XX centuries. We consider the origins, history and religious practices of the... more

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- by Andrew Berman
- •
- 10
  Religion, Eunuchs, Религия, Sects

Summary The movement of Antventismous is broader and it includes the church of Seventh-day Adventist, since from the primary movement came several Adventist churches, the most important of these is this of the seventh day. The... more

Summary
The movement of Antventismous is broader and it includes the church of Seventh-day Adventist, since from the primary movement came several Adventist churches, the most important of these is this of the seventh day. The Seventh-day Adventists are a christian sect, one of the largest of the American Protestant world with an international presence. Although the international literature, both Adventist and the wider Protestant is wide, there are few studies in the Greek language. In recent years, however, translated and published in the Greek language the official Adventist teaching, an effort of the leadership of Seventh-day Adventist to expose relatively briefly the basic principles of their faith. The issue is entitled Seventh-day Believe ... A Biblical Exposition of 27 Fundamental Doctrines and systematically presents the official Adventist teaching, for which till now, there was not a systematic study from the orthodox side. The structure of our work is as follows: First, a reference to the historical evolution of Antventismous. In the international literature has become a practical classification of the different periods of history of the more general phenomenon of Antventismous: 1. The period of intense excitement and anticipation of the coming of the Lord, marked by the beginning of the movement by Miller (until 1844). 2. The period of disappointment, characterized by the frustration of expectations and a shift to new searches (1844-1860), and 3. The period of formation and organization of the church of Seventh-day Adventist (1861/1863 onwards). According to another interpretation of the progressive historical development of Antventismous, the different periods- phases, directly linked to their respective personalities-keys. Indeed, a careful examination of the history, shows that three groups dominated by three respective personalities who help shape the teaching of the movement. The first group is that of Western New York, the dominant personalityEdson, who formulated the theory of heavenly altar. The second of Washington (New Hampshire) where Bates advocates the seventh day. The third group is that of the Portland (Maine), where the White and the prophecies. These three groups came together and formed the movement of the Seventh-day Adventist, and the theological basis of system, their characteristics of the doctrines which continue to this day to be distinct teachings. In the second part refers to the teaching of motion. In each sub-section, in addition to presenting the Adventist teaching, we evaluate it and we present that it is opposed to the orthodox faith. The paper ends with conclusions and quote the literature we used.

Περίληψη
Το κίνημα του Αντβεντισμού είναι ευρύτερο και περικλείει στα πλαίσια του την υπό έρευνα Εκκλησία των Αντβεντιστών της Εβδόμης Ημέρας, καθότι από το πρωταρχικό κίνημα προήλθαν διάφορες αντβεντιστικές εκκλησίες, η σημαντικότερη εξ αυτών η της Εβδόμης Ημέρας. Οι Αντβεντιστές της Εβδόμης Ημέρας αποτελούν μία χριστιανική αίρεση, από τις μεγαλύτερες του αμερικανικού προτεσταντικού κόσμου με διεθνή παρουσία. Αν και η διεθνής σχετική βιβλιογραφία, τόσο από αντβεντιστικής όσο και της ευρύτερης προτεσταντικής πλευράς είναι ευρύτατη, ελάχιστες είναι οι σχετικές μελέτες στην ελληνική γλώσσα. Τα τελευταία όμως χρόνια μεταφράστηκε και εκδόθηκε και στην ελληνική γλώσσα η επίσημη αντβεντιστική διδασκαλία, μία προσπάθεια της ηγεσίας των Αντβεντιστών της Εβδόμης Ημέρας να εκθέσουν σχετικώς συνοπτικά τις βασικές αρχές της πίστεώς τους. Η έκδοση, λοιπόν, αυτή με τίτλο Εικοσιεπτά Βασικά Πιστεύω (πρωτότυπος τίτλος: Seventh-day Believe...A Biblical Exposition of 27 Fundamental Doctrines) παρουσιάζει συστηματικά την επίσημη αντβεντιστική διδασκαλία και δεν έτυχε εώς τώρα μιας επίσης συστηματικής ενασχολήσεως από την ορθόδοξη πλευρά. Η διάρθρωση της εργασίας μας δομείται ως εξής: Πρώτον, γίνεται αναφορά στην ιστορική εξέλιξη του Αντβεντισμού. Στη διεθνή βιβλιογραφία έχει γίνει μία πρακτική κατάταξη των διαφόρων περιόδων της ιστορίας του γενικότερου φαινομένου του Αντβεντισμού: 1. Η περίοδος του ενθουσιασμού και της έντονης προσδοκίας της ελεύσεως του Κυρίου, που χαρακτηρίζεται από την έναρξη του κινήματος από τον Miller (μέχρι το 1844). 2. Η περίοδος της απογοητεύσεως, που χαρακτηρίζεται από τη διάψευση των προσδοκιών και τη στροφή σε νέες αναζητήσεις (1844-1860), και 3. Η περίοδος της διαμορφώσεως και οργανώσεως της Εκκλησίας των Αντβεντιστών της Εβδόμης Ημέρας (1861/1863 και έπειτα). Κατά μία άλλη ερμηνεία της σταδιακής ιστορικής εξελίξεως του Αντβεντισμού, οι διάφορες περίοδοι-φάσεις του, συνδέονται άμεσα με τις αντίστοιχες προσωπικότητες-κλειδιά Πράγματι, μία προσεκτική εξέταση στην ιστορία, φανερώνει ότι τρεις ομάδες κυριαρχούμενες από τρεις αντίστοιχες προσωπικότητες, συμβάλουν στην διαμόρφωση της διδασκαλίας του κινήματος. Η πρώτη ομάδα είναι αυτή της Δυτικής Ν. Υόρκης, με κυρίαρχη μορφή τον Edson που διατυπώνει τη θεωρία περί επουρανίου θυσιαστηρίου. Η δεύτερη της Ουάσινγκτον (New Hampshire) όπου ο Bates συνηγορεί υπέρ της Εβδόμης Ημέρας. Η τρίτη ομάδα είναι αυτή του Portland (Maine), όπου και η White με τις προφητείες της. Οι τρεις αυτές ομάδες ενώθηκαν και σχημάτισαν την κίνηση των Αντβεντιστών της Εβδόμης Ημέρας, καθώς και τη βάση του θεολογικού της συστήματος, τα χαρακτηριστικά δόγματα των οποίων συνεχίζουν μέχρι σήμερα να είναι διακεκριμένες διδασκαλίες της. Στο δεύτερο μέρος γίνεται αναφορά στη διδασκαλία της κίνησης. Σε κάθε επι μέρους ενότητα, εκτός από την παρουσίαση της αντβεντιστικής διδασκαλίας, γίνεται και αξιολόγηση και αντιδιαστολή της με την ορθόδοξη πίστη. Η εργασία ολοκληρώνεται με τα συμπεράσματα και την παράθεση της βιβλιογραφίας που χρησιμοποιήσαμε.

Мартинович, В.А. Проблематика целостного восприятия феномена неоязычества / В.А. Мартинович // Язычество в современной России: опыт междисциплинарного исследования / под. ред. Р.В. Шиженского. - Нижний Новгород : Мининский университет,... more

Мартинович, В.А. Проблематика целостного восприятия феномена неоязычества / В.А. Мартинович // Язычество в современной России: опыт междисциплинарного исследования / под. ред. Р.В. Шиженского. - Нижний Новгород : Мининский университет, 2016. - С. 161-175.

Аннотация. В настоящем разделе обосновывается необходимость целостного восприятия феномена неоязычества как при синхронном его анализе, так и в диахроническом измерении. Представляются основные типы неоязычества и показывается их место и роль в общем контексте нетрадиционной религиозности. Особое внимание уделяется анализу факторов, препятствующих целостному восприятию феномена неоязычества, влияющих на искаженное, некорректное распознавание населением и обществом его реальных границ и характеристик. Показываются последствия целостного подхода для оценки места и роли неоязычества в исторической перспективе. Анализируются некоторые факторы, влияющие на успех неоязычества.

Abstract. This chapter is devoted to the issue of the critical importance of a holistic approach to the perception, description and analysis of the phenomenon of neo-paganism. The importance of this problem is shown for the synchronous analysis of new-paganism, as well as for the diachronic dimension. Basic types of neo-paganism are differentiated and it is shown their place and role in the overall context of unconventional religiosity. Special attention is paid to the analysis of the main factors hindering a holistic perception of the phenomenon of neo-paganism, influencing distorted and incorrect perception and recognition by the population and society of its real scope and characteristics of that phenomenon. Chapter shows the consequences of a holistic approach to evaluation the place and role of neo-paganism from a historical perspective. Several factors influencing the success of neo-paganism are analyzed.

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- by Vladimir Martinovich
- •
- 5
  New Religious Movements, New Religions, Neopaganism, Sects

Abū al-FatḥMuḥammad Ibn ʿAbdul al-Karīm Ahmad al-Shahrastānī (1086/479-1153/548) was one of the most prominent, multifaceted and creative Muslim thinkers in Islamic Thought. He embodied the multidisciplinary mastery and unity, personal... more

Neo-Protestant movements in the 18th c. Hungary. The case of a 'revival' in a small village, Tiszadob.

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- by Csaba Fazekas
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- 2
  Enlightenment, Sects

The use of Information Communication Technology (ICT) in literacy education is critical to ensuring that Kenya is able to create individuals with raised self-esteem, equipped with skills that will enable them to derive socio-economic... more

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- by Daniel Karanja
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- 3
  ICT, Religious Extremism, Sects

We wish to share our experiences from within an ex-cult member group in order to provoke discussion and consolidate our journey thus far. The group is made up of a dozen or so ex-members—both first and second-generation—from various cults... more

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- by Oliver J Smith and +1
  Gillie Jenkinson
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- 6
  New Religious Movements, Cults, NRM, Support groups

The present research is a qualitative analysis of the role of prevalent communication technologies in provoking and propagating religious extremism. ICT is a dynamic and extremely powerful source of information on public communication... more

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- by The Explorer Islamabad
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- 3
  ICT, Religious Extremism, Sects

Мартинович, В.А. Отношение Движения объединения к печатным СМИ // Религия и История: материалы V Международной научно-практической конференции. -Мн.: "Изд. центр БГУ", 2017. –С.392-397.

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- by Vladimir Martinovich
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- 5
  New Religious Movements, New Religions, Sects, Religious Cults

The present article analyzes a product of creative imagination in the mythology of «The Elder Scrolls» – a world-renowned Computer Role-Playing Games series – by the theoretical tools of archetypology and the practical methods of... more

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- by Valentina Sirangelo
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- 20
  Video Games, Archetypes, René Girard, Monstrous Feminine

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- by Andrew Berman
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- 8
  Religion, Folklore, Russia, Россия

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- by Prof. Dr. Şahin Ahmetoğlu
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- 5
  Religions, Europe, Sects, Milal ve Nihal

В статье исследуется происхождение сюжета о Христе – «богатом госте», занимающего важное место в мифологии русской мистической секты хлыстов. Благодаря развитию книгопечатания и граверного дела сюжет церкви-корабля распространяется по... more

Данная статья посвящена проблеме отражения в общественном сознании сектантов-христововеров взаимоотношений религии и советской власти в 1917 – 1940-х гг. В основу статьи легли неопубликованные архивные материалы советских органов... more

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- by Andrew Berman
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- 8
  Religion, Религия, Sects, советская власть

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- by Catherine Clémentin-Ojha
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- 4
  Hinduism, Hagiography, Caitanya, Sects

Full reference: Egmond, Peter van, “Adamites”, in: Brill Encyclopedia of Early Christianity Online, General Editor David G. Hunter, Paul J.J. van Geest, Bert Jan Lietaert Peerbolte. http://dx.doi.org/10.1163/2589-7993_EECO_SIM_00000049... more

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- by Victor Victorin
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- 18
  German Studies, Dialectology, Ethnography, Community Development

Drawing upon materials from the State Archive of the Orenburg Region, the article reconstructs the biography, religious views and practices of the peasant Pyotr Maklakov, who “dropped out of Orthodoxy into the Sabbaterian sect” and... more

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- by Anton Zarutsky
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- 5
  Judaism, Sects, Subbotniks, Russian sectarianism

The ideas of dualistic gnosticism (physicality carries a negative value while spiritual things are good) are most prevalent in Protestant Evangelical and Roman Catholic circles.

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- by Daniel Keeran MSW
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- 20
  Religion, Christianity, Gnosticism, Social Sciences

Le mouvement raëlien se construit à partir des révélations de son gourou Raël. Ses révélations portent essentiellement sur l'origine de la Terre, et plus particulièrement de la vie sur la Terre. On apprend ainsi que l'apparition de la vie... more

Le mouvement raëlien se construit à partir des révélations de son gourou Raël. Ses révélations portent essentiellement sur l'origine de la Terre, et plus particulièrement de la vie sur la Terre. On apprend ainsi que l'apparition de la vie sur notre planète serait le résultat d'expériences menées par des Extraterrestres, les Elohim. Ces derniers seraient à l'origine de toute la biodiversité, tout en étant également responsables du développement de l'homme grâce à de multiples interventions dont certains récits figureraient dans les grands textes sacrés de l’humanité.
Pour que soit diffusé ce message est alors fondé le MADECH, qui a aussi pour finalité de hisser l'humanité à un niveau de développement technologique suffisamment élevé pour lui permettre à son tour de créer des formes de vie sur une autre planète. Ainsi la destinée de toute forme de vie intelligente dans l'univers serait-elle de parvenir à perpétuer la vie scientifiquement avant de disparaître, et donc d’assurer l'immortalité de l'espèce.
En prenant en considération ces révélations, nous constaterons qu'elles structurent le fonctionnement du mouvement suivant deux grands axes : l'un scientifique, l'autre social. Ces deux axes, qui s'inspireraient directement du mode de vie des Elohim, doivent permettre l'élaboration d'une société idéale capable d'accomplir sa destinée, c'est-à-dire de générer un nouveau commencement. L'homme prendrait alors sa véritable place, devenue légitime, dans la chaîne éternelle des "créateurs de vie".
Tout en pratiquant une contextualisation historique, nous insisterons bien sur l'importance que revêt dans le raëlisme la prise de conscience de l'origine de l'homme ; elle est en effet la clé unique de son devenir. Et grâce aux révélations de Raël, l'homme ferait enfin face à son destin et serait alors apte à l'accomplir. Le raëlisme se veut être la grille de lecture qui aurait manqué à l'humanité avant lui et ainsi être le commencement d'une nouvelle forme de société.

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- by Evan Smith
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- 23
  History, Criminology, Marxism, British History

Manchmal werden die Duchoborzen auch als Ikonoborzen (Ikonenkämpfer) bezeichnet, da sie von Anfang an die Ikonen als religiöses Attribut nicht akzeptiert haben. Später wurde der Begriff „Ikonenkämpfer“ durch „Duchoborzen“ ersetzt.... more

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- by Asif Masimov
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- 6
  Religion, Russian, Russian Orthodox Church, Russian History

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- by Raúl Allain
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- 6
  Sovereignty, Social Control, Nation-State, Mind Control

This article deals with the pastoral challenge posed, from the 1980's, by the new sects and cults . As director of Housetop Centre in London we had experience of meeting cult members, and I draw conclusions from our encounters.

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- by John N M Wijngaards
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- 5
  Pastoral Care and Counselling, Cults, Eastern Spirituality, Sects

In this article we will try to define the concepts of cults and sects in more details, explore their various types and kinds, list their similarities and differences, explain their role, function, and communal impact, find out who are the... more

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"Okres powojenny – kiedy rozwija się scjentologia i zyskuje coraz większy entuzjazm straumatyzowanych niedawnymi wydarzeniami najpierw Amerykanów, a potem także mieszkańców innych zakątków świata (z kolei największą wrogość, co zresztą... more

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- by Paul Richard Blum
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- 6
  Millenarianism, Cults, Texas, Religious Freedoms

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