This article contributes to the ongoing theoretical and empirical discussions within the studies of media and religion on the interaction of these social institutions in contemporary society. Firstly, we locate our research questions within the recent theoretical debates on relations between media and religion in contemporary society, the US, Western Europe and, particularly, postcommunist countries. Secondly, we discuss the representations of minority religions in Lithuanian media grounding on the empirical research of Lithuanian media in 2000-2012. Results of the empirical research showed that minority religions in Lithuanian media were represented mostly in a negative and scandalous context. The majority of articles contained various rhetorical strategies which strengthened the proposed viewpoints. Opinions of the members of minority religions, experts and society were the most common information source dealt with in the analysed articles.
{"title":"Creating Otherness","authors":"G. Pocė, Milda Ališauskienė","doi":"10.1558/ijsnr.25989","DOIUrl":"https://doi.org/10.1558/ijsnr.25989","url":null,"abstract":"This article contributes to the ongoing theoretical and empirical discussions within the studies of media and religion on the interaction of these social institutions in contemporary society. Firstly, we locate our research questions within the recent theoretical debates on relations between media and religion in contemporary society, the US, Western Europe and, particularly, postcommunist countries. Secondly, we discuss the representations of minority religions in Lithuanian media grounding on the empirical research of Lithuanian media in 2000-2012. Results of the empirical research showed that minority religions in Lithuanian media were represented mostly in a negative and scandalous context. The majority of articles contained various rhetorical strategies which strengthened the proposed viewpoints. Opinions of the members of minority religions, experts and society were the most common information source dealt with in the analysed articles.","PeriodicalId":53821,"journal":{"name":"International Journal for the Study of New Religions","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2018-06-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44932042","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article analyses the discourse employed by Norwegian fraternal organizations, based on Hugh B. Urban’s postulate that secrecy is a strategy for ‘adornment’, i.e. conveying a special status to certain values and beliefs. The discourse is analysed in terms of the fraternities’ idea of reality, identity, and mission, and claims that these organizations regard themselves as defenders of society’s core values which they claim are threatened by moral corruption and decay.
{"title":"“We have even locked out the very Zeitgeist itself”","authors":"Aslak Rostad","doi":"10.1558/ijsnr.35577","DOIUrl":"https://doi.org/10.1558/ijsnr.35577","url":null,"abstract":"This article analyses the discourse employed by Norwegian fraternal organizations, based on Hugh B. Urban’s postulate that secrecy is a strategy for ‘adornment’, i.e. conveying a special status to certain values and beliefs. The discourse is analysed in terms of the fraternities’ idea of reality, identity, and mission, and claims that these organizations regard themselves as defenders of society’s core values which they claim are threatened by moral corruption and decay.","PeriodicalId":53821,"journal":{"name":"International Journal for the Study of New Religions","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2018-02-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49399224","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2016-09-16DOI: 10.1558/IJSNR.V7I2.31949
G. John
{"title":"The DMT Gland: The Pineal, The Spirit Molecule, and Popular Culture","authors":"G. John","doi":"10.1558/IJSNR.V7I2.31949","DOIUrl":"https://doi.org/10.1558/IJSNR.V7I2.31949","url":null,"abstract":"","PeriodicalId":53821,"journal":{"name":"International Journal for the Study of New Religions","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2016-09-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1558/IJSNR.V7I2.31949","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67498516","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2016-09-16DOI: 10.1558/IJSNR.V7I2.31944
E. Davis
{"title":"The Weird Naturalism of the Brothers McKenna: Esoteric Media and the Experiment at La Chorrera","authors":"E. Davis","doi":"10.1558/IJSNR.V7I2.31944","DOIUrl":"https://doi.org/10.1558/IJSNR.V7I2.31944","url":null,"abstract":"","PeriodicalId":53821,"journal":{"name":"International Journal for the Study of New Religions","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2016-09-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1558/IJSNR.V7I2.31944","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67498501","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2016-09-14DOI: 10.1558/IJSNR.V7I2.31941
C. Partridge
While much has been written about the life, work and influence of Aleister Crowley, relatively little attention has been directed to his drug use. This is a little surprising because, not only did he become addicted to heroin, but he incorporated psychoactive substances into his occult work, discussed their psychological effects, commented on drug-related social issues, critiqued contemporary drug legislation, published drug literature, and even translated Charles Baudelaire’s “Poem of Hashish.” This article discusses his thought on drugs and religious experience and suggests that they were, largely because of his addiction, a more important force in his life than has thus far been acknowledged.
{"title":"Aleister Crowley on drugs","authors":"C. Partridge","doi":"10.1558/IJSNR.V7I2.31941","DOIUrl":"https://doi.org/10.1558/IJSNR.V7I2.31941","url":null,"abstract":"While much has been written about the life, work and influence of Aleister Crowley, relatively little attention has been directed to his drug use. This is a little surprising because, not only did he become addicted to heroin, but he incorporated psychoactive substances into his occult work, discussed their psychological effects, commented on drug-related social issues, critiqued contemporary drug legislation, published drug literature, and even translated Charles Baudelaire’s “Poem of Hashish.” This article discusses his thought on drugs and religious experience and suggests that they were, largely because of his addiction, a more important force in his life than has thus far been acknowledged.","PeriodicalId":53821,"journal":{"name":"International Journal for the Study of New Religions","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2016-09-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67498458","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2016-09-14DOI: 10.1558/IJSNR.V7I2.31939
W. Hanegraaff
This article calls attention to the important but neglected French Mesmerist, Spiritualist, Swedenborgian, and occultist Louis-Alphonse Cahagnet (1809–1885), while concentrating on his significance as a forgotten pioneer of modern entheogenic esotericism. Like other occultist practitioners during the period prior to modern Theosophy (notably Emma Hardinge Britten and Paschal Beverley Randolph), Cahagnet was convinced about the spiritual potential of narcotics as a powerful tool for inducing transcendental vision. The article describes and contextualizes his systematic experiments with narcotic suffumigations made from plants traditionally associated with necromancy and witchcraft, as well as his spiritual visions induced by the eating of Hashisch dissolved in coffee. Cahagnet appears to stand at the origin of an underground tradition of visionary practice that would be continued and further developed by Britten, Randolph, and other esoteric practitioners since the 1860s. While most scholars have tended to play down the role of narcotics in these contexts, these may well have been crucial to how spiritual vision came to be understood in the occultist movement.
{"title":"The First Psychonaut? Louis-Alphonse Cahagnet’s Experiments with Narcotics","authors":"W. Hanegraaff","doi":"10.1558/IJSNR.V7I2.31939","DOIUrl":"https://doi.org/10.1558/IJSNR.V7I2.31939","url":null,"abstract":"This article calls attention to the important but neglected French Mesmerist, Spiritualist, Swedenborgian, and occultist Louis-Alphonse Cahagnet (1809–1885), while concentrating on his significance as a forgotten pioneer of modern entheogenic esotericism. Like other occultist practitioners during the period prior to modern Theosophy (notably Emma Hardinge Britten and Paschal Beverley Randolph), Cahagnet was convinced about the spiritual potential of narcotics as a powerful tool for inducing transcendental vision. The article describes and contextualizes his systematic experiments with narcotic suffumigations made from plants traditionally associated with necromancy and witchcraft, as well as his spiritual visions induced by the eating of Hashisch dissolved in coffee. Cahagnet appears to stand at the origin of an underground tradition of visionary practice that would be continued and further developed by Britten, Randolph, and other esoteric practitioners since the 1860s. While most scholars have tended to play down the role of narcotics in these contexts, these may well have been crucial to how spiritual vision came to be understood in the occultist movement.","PeriodicalId":53821,"journal":{"name":"International Journal for the Study of New Religions","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2016-09-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67498368","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2016-05-31DOI: 10.1558/IJSNR.V7I1.20308
Anthony T. Fiscella
How is it that a group that self-identifies as “religious” and is associated with one of the most dramatic events in the United States during the 1980s could receive almost no attention from religious studies scholars? Furthermore, how is it that the court case in which said group was determined to not qualify as a “religion” has been discussed and challenged by legal scholars while being virtually ignored by religious scholars? This article documents and examines the treatment of The MOVE Organization within both religious and legal studies. Drawing on intersectionality theory, it is posited that the social locations of many MOVE members including racial status, commitment to the defense of animals, legal religious status, and incarceration status combine together and contribute strongly to the marginalization of them and their voices from the scope and concerns of dominant scholarship. If colorblind racism is one factor in sustaining racial domination, then exposure of the complexity of intersectional dynamics might help untangle, in the words of Patricia Hill Collins, a “matrix of domination.”
一个自我认定为“宗教”的群体，与美国20世纪80年代最具戏剧性的事件之一有关，为什么几乎没有受到宗教研究学者的关注?此外，该团体被判定不符合“宗教”资格的法庭案件为何受到法律学者的讨论和质疑，而实际上却被宗教学者所忽视?这篇文章记录并检查了MOVE组织在宗教和法律研究中的待遇。根据交叉性理论，我们假设许多MOVE成员的社会地位，包括种族地位、保护动物的承诺、合法的宗教地位和监禁地位，结合在一起，强烈地导致了他们的边缘化，以及他们在主流学术的范围和关注点之外的声音。如果不分肤色的种族主义是维持种族统治的一个因素，那么，用帕特里夏·希尔·柯林斯(Patricia Hill Collins)的话来说，揭示交叉动态的复杂性可能有助于解开“统治矩阵”的谜团。
{"title":"Removing MOVE : A case study of intersectional invisibility within religious and legal studies","authors":"Anthony T. Fiscella","doi":"10.1558/IJSNR.V7I1.20308","DOIUrl":"https://doi.org/10.1558/IJSNR.V7I1.20308","url":null,"abstract":"How is it that a group that self-identifies as “religious” and is associated with one of the most dramatic events in the United States during the 1980s could receive almost no attention from religious studies scholars? Furthermore, how is it that the court case in which said group was determined to not qualify as a “religion” has been discussed and challenged by legal scholars while being virtually ignored by religious scholars? This article documents and examines the treatment of The MOVE Organization within both religious and legal studies. Drawing on intersectionality theory, it is posited that the social locations of many MOVE members including racial status, commitment to the defense of animals, legal religious status, and incarceration status combine together and contribute strongly to the marginalization of them and their voices from the scope and concerns of dominant scholarship. If colorblind racism is one factor in sustaining racial domination, then exposure of the complexity of intersectional dynamics might help untangle, in the words of Patricia Hill Collins, a “matrix of domination.”","PeriodicalId":53821,"journal":{"name":"International Journal for the Study of New Religions","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2016-05-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1558/IJSNR.V7I1.20308","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67497576","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2016-05-31DOI: 10.1558/ijsnr.v7i1.30955
Shannon Trosper Schorey
{"title":"Handbook of Hyper-real Religions, edited by Adam Possamai. Brill, 2012, 441pp., $196, ISBN-13: 9789004218819.","authors":"Shannon Trosper Schorey","doi":"10.1558/ijsnr.v7i1.30955","DOIUrl":"https://doi.org/10.1558/ijsnr.v7i1.30955","url":null,"abstract":"","PeriodicalId":53821,"journal":{"name":"International Journal for the Study of New Religions","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2016-05-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1558/ijsnr.v7i1.30955","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67498346","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2016-05-31DOI: 10.1558/ijsnr.v7i1.30954
P. Farrelly
{"title":"Contemporary New Age Transformation in Taiwan: A Sociological Study of a New Religious Movement, by Shu-chuan Chen. The Edwin Mellen Press, 2008, 251 pages, $209.00, ISBN-13: 978-0773448803.","authors":"P. Farrelly","doi":"10.1558/ijsnr.v7i1.30954","DOIUrl":"https://doi.org/10.1558/ijsnr.v7i1.30954","url":null,"abstract":"","PeriodicalId":53821,"journal":{"name":"International Journal for the Study of New Religions","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2016-05-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67498333","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2016-05-31DOI: 10.1558/IJSNR.V7I1.20123
E. Thorsén
This article addresses how a language and practice of non-denominational universality is used within the Oneness movement, and the ways in which this universality has been crucial in order to appeal to a global audience. The Oneness movement, founded by the couple Sri Amma and Bhagavan, originated in South India in the 1990s, and has gained a substantial international following during the last decade. The cornerstone of the movement is the practice of giving and receiving deeksha, a kind of energy transmission said to usher the receiver into a state of higher consciousness. Drawing on empirical material collected during fieldwork with Oneness groups in India and Sweden, and taking the concepts of portable practice and transposable message as a point of departure, the practice of deeksha and the message of an all-encompassing human potential for spiritual awakening is analysed in order to find the themes that have made Oneness appealing in a global context. It is argued that the diffusion of Oneness into new cultures has been a balancing act between on the one hand adaptation to local cultures, and on the other hand claims of universal applicability and validity. By making use of the argument that their spiritual message stretches beyond boundaries such as those imposed by culture and religion, the Oneness movement sees its message as compatible with most (if not all) major religious traditions, and can thus encourage cultural adaptation of their teachings without loosing their credibility. This makes the language of universality function as an important strategy in the process of acquiring legitimacy on a global level.
{"title":"Unity Behind Diversity or the Reverse?: The Language of Universality in Amma and Bhagavan’s Oneness Movement","authors":"E. Thorsén","doi":"10.1558/IJSNR.V7I1.20123","DOIUrl":"https://doi.org/10.1558/IJSNR.V7I1.20123","url":null,"abstract":"This article addresses how a language and practice of non-denominational universality is used within the Oneness movement, and the ways in which this universality has been crucial in order to appeal to a global audience. The Oneness movement, founded by the couple Sri Amma and Bhagavan, originated in South India in the 1990s, and has gained a substantial international following during the last decade. The cornerstone of the movement is the practice of giving and receiving deeksha, a kind of energy transmission said to usher the receiver into a state of higher consciousness. Drawing on empirical material collected during fieldwork with Oneness groups in India and Sweden, and taking the concepts of portable practice and transposable message as a point of departure, the practice of deeksha and the message of an all-encompassing human potential for spiritual awakening is analysed in order to find the themes that have made Oneness appealing in a global context. It is argued that the diffusion of Oneness into new cultures has been a balancing act between on the one hand adaptation to local cultures, and on the other hand claims of universal applicability and validity. By making use of the argument that their spiritual message stretches beyond boundaries such as those imposed by culture and religion, the Oneness movement sees its message as compatible with most (if not all) major religious traditions, and can thus encourage cultural adaptation of their teachings without loosing their credibility. This makes the language of universality function as an important strategy in the process of acquiring legitimacy on a global level.","PeriodicalId":53821,"journal":{"name":"International Journal for the Study of New Religions","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2016-05-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1558/IJSNR.V7I1.20123","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67498033","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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