The Study of Hindu New Religious Movements

2011 ◽  
Vol 15 (2) ◽  
pp. 6-19
Author(s):  
Gene R. Thursby
Keyword(s):  
Transcendental Meditation ◽  
Social World ◽  
Religious Movements ◽  
New Religious Movements ◽  
Special Issue ◽  
Social Harmony ◽  
Wide Range ◽  
The World ◽  
The Status ◽  
Arya Samaj

The category of Hindu new religious movements is conventional and useful, but has imprecise boundaries. Scholars tend to include within it some groups that have claimed they are not Hindu (Arya Samaj, Ramakrishna Mission) or not religious (Transcendental Meditation). Within its wide range are world-affirming groups dedicated to transforming the physical and social world as well as world-transcending groups that find the status of the world doubtful and their purpose at another level or in another realm. The four articles in this special issue of Nova Religio on Hindu new religious movements represent several aspects of this category, and the potential for accommodation of basic differences, social harmony, and even world-transcendence.

From Spiritualism to Theosophy: “Uplifting” a Democratic Tradition

1993 ◽  
Vol 3 (2) ◽  
pp. 197-216 ◽  
Author(s):  
Stephen Prothero
Keyword(s):  
Religious Movements ◽  
New Religious Movements ◽  
American Religion ◽  
Religious Groups ◽  
Democratic Tradition ◽  
The Status ◽  
Taboo Topics

The status reversal ritual that American religious historiography has undergone in the last two decades has done much to “mainstream” previously taboo topics within the field. Many religious groups once dismissed as odd and insignificant “cults” are now seen as “new religious movements” worthy of serious scrutiny. One subject that has benefited from this reversal of fortunes is theosophy. Thanks to the work of scholars such as Robert Ellwood and Carl Jackson, theosophists are now part of the story of American religion. Exactly what part they are to play in that story remains, however, unclear.

The Oxford Handbook of New Religious Movements

2016 ◽  
Keyword(s):  
Final Section ◽  
Religious Studies ◽  
Religious Movements ◽  
New Religious Movements ◽  
Oxford University ◽  
New Religions ◽  
New Age Movement ◽  
Book Award ◽  
The Status ◽  
Social Scientific

The first edition ofThe Oxford Handbook of New Religious Movementsappeared in early 2004. At the time, it was a much-needed overview of a rapidly-expanding area of study; it received recognition in the form of aChoicebook award. The second edition brings this task up to date. In addition to updating most of the original topics, the new edition takes in more topics by expanding the volume from 22 to 32 chapters, and enlarges the scope of the book by doubling the number of contributors from outside of North America. Following an introductory section devoted to social-scientific approaches to New Religious Movements (NRMs), the second section focuses on what has been uppermost in the minds of the general public, namely the controversies that have surrounded these groups. The third section examines certain themes in the study of NRMs, such as the status of children and women in such movements. The fourth section presents religious studies approaches by looking at NRM mythologies, rituals and the like. The final section covers the subfields that have grown out of NRM studies and become specializations in their own right, from the study of modern Paganism to the study of the New Age Movement. Finally, the present volume has a thematic focus; readers interested in specific NRMs are advised to consult the second edition of James R. Lewis and Jesper Aa. Petersen’s edited volume,Controversial New Religions(Oxford University Press 2014).

New Religious Movements in Brazil

2012 ◽  
Vol 15 (4) ◽  
pp. 3-12 ◽  
Author(s):  
Stephen Selka
Keyword(s):  
Religious Practice ◽  
Religious Movements ◽  
New Religious Movements ◽  
Evangelical Christianity ◽  
Special Issue ◽  
Race And Class ◽  
Race Ethnicity ◽  
Modern Era ◽  
Religious Landscape ◽  
Late Modern

This article provides an overview of the Brazilian religious landscape and an introduction to this special issue on new religious movements in Brazil. I stress how the Brazilian religious landscape, although often imagined as a place of religious syncretism and cultural mixture, is crosscut by an array of boundaries, tensions and antagonisms, including ones grounded in race and class. The article outlines the major topics and problems taken up by the contributors to this issue, including appropriation across lines of race, ethnicity and class; the growing influence of evangelical Christianity in Latin America and beyond; esoteric religious practice in the late modern era; and questions of purity and authenticity, syncretism and anti-syncretism. Through their engagement with these themes, the articles in this issue contribute to a number of important discussions that relate not only to the study of religion in Brazil but to the study of new religious movements in general.

The Baltic Countries

2021 ◽  
pp. 586-600
Author(s):  
Sebastian Rimestad
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Religious Movements ◽  
Roman Catholic Church ◽  
New Religious Movements ◽  
Orthodox Church ◽  
Baltic Countries ◽  
The North ◽  
The World ◽  
The Baltic

The three Baltic States (Estonia, Latvia, and Lithuania) have a varied religious history. In the twelfth and thirteenth centuries, they were the last region of Europe to be Christianized. Today, they—and especially Estonia—are among the most secularized societies in the world. This is not only due to the Soviet past but also to Baltic German dominance at key moments in their history. While Lutheranism has dominated in the north (in Estonia and Latvia), the Roman Catholic Church is still the main religious player in the south (in Lithuania and parts of Latvia). Primarily due to Russian migration, the Orthodox Church also plays a significant role in Baltic affairs. There is, finally, a small but vibrant cluster of new religious movements, notably neo-pagan groups.

scholarly journals The Closed Religious Community: the Strategy of Forming аnd the Principles of Functioning

2020 ◽  
Vol 8 (2) ◽  
pp. 86-100
Author(s):  
Svetlana V. Riazanova
Keyword(s):  
Social Network ◽  
World View ◽  
Popular Religion ◽  
Religious Community ◽  
Religious Movements ◽  
New Religious Movements ◽  
The Social ◽  
The World ◽  
History Of ◽  
Total Community

The point of the author’s research interest is mechanisms for the formation of a private religious community on the example of the Intersession brotherhood. A group of believers was emerged as part of the revival of the Orthodox life of the Kama region, but transformed into specific organization with features of popular religion, new religious movements and so-called “historical sects.” Author reconstructs the history of the community involving elements of the biographical method. The study is based on interviews and correspondence with former members of the community, close people of the residents of the commune, as well as analysis of the materials of the closed group on the social network, some audio of the groups’ seminars, photocopies of the working notebooks of the group and a series of photographs made by the believers. The investigation is based on the theoretical constructions of E. Goffman and the concept of total community. Intersession brotherhood appears as a community with the features of totality – territorial and communication closure of the residents, their employment in internal jobs, perception of the group as a family. Lack of privacy is combined with the presence of “mother-child” connection to the leader. The practice of naming for adults, the creation of new marriages, participation in gender-oriented councils create a special micro-environment with the unification of the world view. The system of privileges for advanced residents is supplemented by a developed system of fines. It makes possible to speak about special tools that lead to a change of values, a narrowing of the set of social roles and a reduction of critical thinking.

“Groaning for the Latter Day”

2021 ◽  
pp. 212-246
Author(s):  
John Howard Smith
Keyword(s):  
United States ◽  
Political Corruption ◽  
The United States ◽  
Religious Movements ◽  
New Religious Movements ◽  
Late Nineteenth Century ◽  
Social Inequities ◽  
American Protestantism ◽  
The World ◽  
Late Nineteenth

Two new religious movements, Mormonism and Millerism, established a foundation upon which a heretofore invisible, gloomy eschatology that had long occupied the margins of American Protestantism stepped out into the limelight in the late nineteenth century. Gaining popularity during and after the Civil War, dispensationalist premillennialism posited that the world is fundamentally fallen, and that only Christ’s personal intervention could bring on the Millennium. To some among this growing band of radical evangelicals, the United States’ spiritual failings, political corruption, and social inequities meant that it was beyond redemption. Others still clung to the belief in America’s millennial destiny, arguing that only the United States may stand against the Antichrist at the latter day, joining with Christ and his angels in the final assault against Satan in the inevitable Battle of Armageddon.

New Religious Movements and Science

2011 ◽  
Vol 14 (4) ◽  
pp. 4-10 ◽  
Author(s):  
Benjamin E. Zeller
Keyword(s):  
Modern Society ◽  
Religious Movements ◽  
New Religious Movements ◽  
Western Science ◽  
Special Issue ◽  
New Religions ◽  
Cultural Power ◽  
Scientific Systems

The notion or idea of science, quite aside from actual scientific enterprises, has achieved tremendous cultural power and prestige in modern society. The four studies in this special issue of Nova Religio on science and new religious movements indicate not only this newfound power, but also the contentious nature of its definition as well as its limits. The four articles reveal how founders, leaders and practitioners of new religious movements seek the authoritative mantle of science, and with it a perceived legitimacy, as well as challenge normative (Western) approaches to science assumed in much of modern society. In fact, these new religions generally seek to supplant normative Western science with the alternative religious-scientific systems they champion.

scholarly journals Reframing the History of New Religious Movements

2018 ◽  
Vol 21 (4) ◽  
pp. 5-12
Author(s):  
Michael Driedger ◽  
Johannes C. Wolfart
Keyword(s):  
Early Modern ◽  
Religious Movements ◽  
New Religious Movements ◽  
Special Issue ◽  
Conceptual Frameworks ◽  
New Religions ◽  
Disciplinary Practice ◽  
History Of

In this special issue of Nova Religio four historians of medieval and early modern Christianities offer perspectives on basic conceptual frameworks widely employed in new religions studies, including modernization and secularization, radicalism/violent radicalization, and diversity/diversification. Together with a response essay by J. Gordon Melton, these articles suggest strong possibilities for renewed and ongoing conversation between scholars of “old” and “new” religions. Unlike some early discussions, ours is not aimed simply at questioning the distinction between old and new religions itself. Rather, we think such conversation between scholarly fields holds the prospect of productive scholarly surprise and perspectival shifts, especially via the disciplinary practice of historiographical criticism.

scholarly journals Discussion to the special issue: Supporting the transition of a diversity of students: Developing the “whole student” during and beyond their time at higher education.

2021 ◽  
Vol 9 (2) ◽  
pp. 170-178
Author(s):  
Jacques Van der Meer
Keyword(s):  
Higher Education ◽  
New Zealand ◽  
20Th Century ◽  
South Pacific ◽  
Student Diversity ◽  
Special Issue ◽  
The South ◽  
Wide Range ◽  
The World ◽  
The Many

Apart from the current Covid19 context, the higher education sectors across the world have been faced with major challenges over the last few decades (Auerbach et al., 2018; Haggis, 2004), including increased numbers and diversity. Considering the many challenges in higher education, especially the rise of students’ mental health issues, I am strongly convinced that education sectors, but in particular the higher education sector, have a societal responsibility to not just focus on students as learners of knowledge and/or professional skills, but to support them in being developed as “whole students”. All these challenges also raise a need for research into the broader context to identify how we can better support the diverse student population as they transition into higher education, but also how to prepare them for a positive experience during and beyond their time in higher education. Overall, it can be said that the contributions to this special issue beneficially addressed some of the main foci to widening the perspectives on diversity related to the transition into higher education. The contribution came from different European countries, including Belgium, Germany, Italy, Sweden, Switzerland, The Netherlands and the United Kingdom. De Clercq et al. (in this special issue) indicated that environmental characteristics, such as distinctiveness of countries, is often overlooked in research. In this discussion article, therefore, some particular references will also be made to a specific country, New Zealand. This may be of interest and relevant for the particular questions raised in this special issue as focusing on student diversity in educational contexts has been considered important for some time in this country. Aoteraroa New Zealand is a country in the South Pacific colonised by Europeans in the 19th century. In the second part of the 20th century, the focus across the New Zealand education sectors, including higher education, started to develop beyond just a European perspective, and started to focus more on recognition of student diversity. Initially, the main focus was on the indigenous population, the Māori people. In the last few decades of the 20th century, the focus was extended to the Pacific Island people, many of whom migrated to New Zealand from a wide range of different islands in the South Pacific. In the 21st century, the focus on Culturally and Linguistically Diverse (CALD) groups was further extended, and over the last decade also because of the increase of refugees from the Middle East and Asia. Providing some insights from the other end of the world, in quite a different and de-colonised ex-European nation may help European (and other) countries to reflect on their own approaches.

Secular Beats Spiritual

2017 ◽  
Author(s):  
Steve Bruce
Keyword(s):  
Transcendental Meditation ◽  
New Age ◽  
Exercise Programme ◽  
Religious Movements ◽  
New Religious Movements ◽  
The West

The decline of Christianity in the West is undeniable but commentators differ in their understanding of what this represents. For some, it shows a decline in interest in religion; for others, religion has not declined, only changed shape. Possible candidates for Christianity’s replacement are the new religious movements of the late 1960s and what is variously called New Age, alternative, or contemporary spirituality. This detailed study of the religious and spiritual innovations since the 1970s assesses their popularity in Britain and concludes that the ‘not-decline-just-change’ view is unsustainable. Serious interest in spirituality has grown far less quickly than has the number of people with no religious or spiritual interest. The most popular and enduring movements have been the least religious ones; those that have survived have done so by becoming more ‘this-worldly’ and less patently religious or spiritual. Yoga is popular but as a secular exercise programme; Transcendental Meditation now markets its technique as a purely secular therapy; British Buddhists now offer the secular Mindfulness; the Findhorn Foundation (Europe’s oldest New Age centre) no longer promotes counter-cultural communalism but sells its expertise to major corporations. The book also demonstrates that, although eastern religious themes such as reincarnation and karma have gained popularity as the power of Christianity to stigmatize them as dangerous has declined, such themes have also been significantly altered so that what superficially looks like the easternization of the West might better be described as the westernization of the easternization of the West.

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