Process Church of the Final Judgment

This article examines a new religious movement (NRM) founded by charismatic leaders in the mid-1960s from the viewpoint of its demise. The Process Church of the Final Judgment was founded in 1966 in London by Mary Ann MacLean and Robert de Grimston. The Process developed a theology melding esoteric Biblical motifs with psychoanalysis. The Process ceased to exist two decades later due to changes in belief and affiliation; members adopted other, mainstream, identities. De Grimston was expelled from The Process in 1974, after which it transformed into The Foundation Faith of God under MacLean’s leadership. The Foundation Faith of God later morphed into the Best Friends Animal Society in Kanab, Utah, abandoning a religious identity in favour of an animal rights-based identity. Until recently little attention was paid to how NRMs ended; the academic focus was overwhelmingly on the origins of such groups. This study builds on new research to argue that The Process ended via activities of transmutation and replacement. In 2020 The Process is a defunct religion with extensive online archives, curated by exmembers and enthusiasts. Processean ideas are kept “alive” and potentially able to be revived; the status of virtual communities and attempted revivals is also discussed with regard to identifying the precise date of the demise of NRMs.

Pendekatan Budaya “Jagongan” pada Masyarakat Pedesaan di Kabupaten Bojonegoro

Religious behavior is a condition that exists in humans, which encourages someone to do or behave related to religious teachings. Various institutions in human life will influence and direct the actions or behavior of citizens. To build the religious behavior of rural communities religious leaders conduct guidance with weekly recitation, tahlil, and sholawatan. The animal society is still lacking in religious behavior, most residents and children cannot read the Koran, let alone understand the teachings of Islam, and on average they have not performed the five-time compulsory prayer. Based on data from Kedewan Village 100% of its citizens are Muslim, the habit of people gathering at night or in the morning when they take their sons and daughters to study, such community meetings are called "jagongan". Therefore, one of the methods or approaches taken in the context of building religious behavior in the community is by taking part in the show, because they are not yet accustomed to paper invitations, but still through direct talks to meet each other. In this watch, it gives input to the parents' thoughts about religious activities so that changes in behavior and practice of Islamic teachings occur.

An animal society based on kin competition, not kin cooperation

Animals respond to competition among kin for critical breeding resources in two ways: avoidance of direct fitness costs via dispersal of siblings to breed separately, and formation of kin-based societies in which subordinates offset direct fitness costs of breeding competition via altruism and increased indirect fitness. Here we provide the first evidence that kin competition can promote the evolution of societies based on non-kin cooperation. For eastern carpenter bees, nests are a critical breeding resource in perpetually short supply, leading to strong competition among females. Observations of individually marked and genotyped females demonstrate that sisters disperse from their natal nests to join social groups of nonrelatives. By forming social groups of non-kin, females increase their chances of successful reproduction, while avoiding the indirect fitness cost of competition among sisters.One Sentence SummaryWe describe the first known example of an animal society based on avoidance of kin competition rather than on promotion of kin cooperation.

The Heretical, Heterodox Howl: Jackals in Pāli Buddhist Literature

Buddhist literature in Pāli presents a world that is rich in animal imagery, with some animals carrying largely positive associations and other animals seen in a consistently negative light. Among the many species that populate the Pāli imaginaire, the jackal bears a particular status as a much-maligned beast. Jackals are depicted in Pāli literature as lowly, inferior, greedy, and cunning creatures. The jackal, as a natural scavenger, exists on the periphery of both human and animal society and is commonly associated with carrion, human corpses, impurity, and death. In this paper, I am interested in the use of the jackal as an image for both heresy and heterodoxy—that is, the jackal’s consistent association with heretical Buddhist figures, such as Devadatta, and with heterodox teachers, such as the leaders of competing samaṇa movements. Why was the jackal such an appropriate animal to stand for those who hold the wrong views? And how does association with such an animal sometimes result in a particularly nefarious sort of dehumanization that goes against the teachings of Buddhism?