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This paper examines Muslim anarchists in Turkey who developed an Islam-based anarchist theory opposing private property, the state, capitalism, and all forms of authority. By analyzing their online periodical itaatsiz (disobedient), published since 2013, and earlier works by Muslim anarchist writers, this study explores their perspectives on the West, Islam, the Qur'an, and Sufism. Muslim anarchists stand out for their opposition to the hegemony of Enlightenment-based, anti-theist, and positivist thought in anarchist movements in Turkey and for their encouragement to re-examine concepts such as authority, private property, capitalism, and the state within the framework of Islam-based political thought. Studying how Muslim anarchists construct a social movement in today's Turkey is essential to understanding Islam-based conceptualizations of politics in Turkey and unpacking the relationship between Islam and anarchism. [ABSTRACT FROM AUTHOR]

This article traces the evolution of vegetarianism among practitioners of the Chinese-Taiwanese religious movement Yiguandao (Way of Pervading Unity) from the late nineteenth century until the contemporary global COVID-19 pandemic. Even though abstention from meat and related food products is not a requirement for membership, devoted Yiguandao practitioners nevertheless value it as a hallmark of religious commitment and dedication. I argue that we can observe a clear shift in discourses on vegetarianism that is intimately related to the evolution of Yiguandao from a local religious group at the beginning of the twentieth century to a globalized movement in the early twenty-first century. Although throughout most of the twentieth century Yiguandao's discourses on vegetarianism favored a self-centered approach aimed at the physical and religious well-being of the individual, in recent decades they have been infused with scientific concepts and have become increasingly linked to social and environmental concerns on a global basis. [ABSTRACT FROM AUTHOR]

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Hans Kelsen was one of the most important legal thinkers of the 20th century, and he is known for mounting an elaborate defense of liberal party democracy at a time when the latter was hardly the most popular form of regime. This article examines how Kelsen responded to two major political movements he experienced in his intellectual prime: political Catholicism, which he was confronted with in interwar Austria, and Christian Democracy, which became a hegemonic political force in Western Europe after World War II, when Kelsen was already in exile. The article reconstructs Kelsen's complex critique of these two religious movements and ends by reflecting on what we can learn from his arguments about current attempts to revive Christian political thought. [ABSTRACT FROM AUTHOR]

The present study addresses the fight for reproductive rights in Latin America, limiting itself to the study of the influences of religious movements in the process of achieving these rights. In the study, a brief analysis of the Latin American scenario is carried out in relation to the advances and setbacks in guaranteeing women's reproductive rights, with the aim of examining Brazilian perspectives in relation to the achievement of reproductive autonomy of its female population, as well as the political, legislative, religious and sociocultural limitations of the country that hinder the implementation of these rights. The methodology used has deduction as its mode of reasoning, with an analytical-interpretive approach and bibliographic procedure. [ABSTRACT FROM AUTHOR]

This article examines the life, theological career, exegetical development, and posthumous biographies of Johannes Oecolampadius as illustrative examples of the fact that the Swiss Reformation, with all its religious movements, was far from a uniform concept in terms of its origins, purposes, and methodologies. The article explains through Oecolampadius's example an approach to reform that was 'in progress', traversing the nexuses of disparate methods and exegetical priorities. Oecolampadius's experience occupied a position at the intersection between the authority of Patristics and the principle of sola scriptura, exemplifying a balance between the past and the present of Christian tradition. The path that led Oecolampadius to become a Protestant Reformer is characterised by a gradual transition, not abrupt, not radical. His example demonstrates the methodological and ideological diversity of the Reformation, which can be observed through the prism of a single life and its intellectual periods. His conversion offers insight into how these varied approaches shaped personal engagements with Scripture, and challenges the notion of an immediate or singular evangelical 'calling' or 'conviction'. This article examines a specific phase within the broader and varied trajectory of the Swiss Reformation by analysing the transformation of Oecolampadius from a biblical scholar to a preacher, and eventually to a Reformer. This case study illustrates how disparate methodologies, whether rooted in humanism or Patristics, contributed to gradual and personal evolution, ultimately giving rise to distinctive individual stances on reform. This article presents a synthesis of three distinct perspectives on the question. The first part approaches the question through the lens of church history and intellectual history; the second one utilises the history of exegesis and New Testament scholarship; and the third draws upon the perspectives of Protestant historiography, from the standpoint of social history and the history of biographies in Early Modern times. [ABSTRACT FROM AUTHOR]

What is the future of environmental and climate change education in the United States given the emergence of neofascist and Christian Nationalist political movements during a time of social secularization? In this essay we discuss the politically heterogenous appeal of environmental concern in America, the tenuous nature of environmental education's current Left-liberal political valence, and implications for climate change education amidst ongoing culture wars. We proceed by examining Bron Taylor's influential typology of Dark Green Religions and consider how the American political Right may emerge as having their own Dark Green Religious movement. We are concerned that the field of environmental education remains ideologically blinkered toward other normative educational projects on the political Right, a situation that leaves us unprepared for how projects such as climate change education can be appropriated for reactionary and sometimes violent ends. We argue that the field of environmental education needs to pay greater attention to the multifarious political and cultural conditions that shape its enactment and develop considerations for an anti-fascist environmental education accordingly. [ABSTRACT FROM AUTHOR]

In this text I will analyze the notion of ineffability present in one of the most common practices of Pentecostalism, which is known as glossolalia: speaking in strange or non-existent languages. I will begin by outlining several of the main conceptions of ineffability that have emerged in studies in philosophy of religion, which explain why this concept is essential in the consideration of various religious experiences and beliefs. Finally, I will show how in one of the most important religious movements of the last centuries a particular notion of ineffability gains strength. I will try to explain what this notion consists of and analyze the causes and implications it has in the understanding of Pentecostalism. [ABSTRACT FROM AUTHOR]

The study of myths, I claim, must consider ways in which discursive formations inscribe subjects in the material contexts of their experiences. Situated within this larger objective, this essay examines the process by which being a member of any one of the diasporic Hindutva organizations in the US now measures as a subscription to a transnational communication network that identifies itself with a conservative religious revivalist movement. In my reading of the pedagogic materials produced by the Hindu Swayamsevak Sangha—a Hindu religious organization based in North America—I analyze the critical communicative role that lessons in history and myth play in inciting diasporic Hindus to embrace religious nationalism. Essentially, I argue how persuasive methodologies are emplaced to conflate historical and mythical events, dislodging them from their secular domains and recasting them as sacred bodies and narratives. Cloaked in moderate to extreme incendiary rhetoric, these newly minted subjects of transcendental faith stand as representatives and vanguards for all Hindu religious values, censoring slightest indications of disagreement. This project observes how a transnational and homogenous Hindu Indian identity is invoked through a striking linguistic reconstruction in which cultural myths are indexed as historical facts and nationalist histories are calibrated to mythical scales. [ABSTRACT FROM AUTHOR]

This article focuses on home-making practices in a Turkish Muslim community in Brazil. Following their religious leader's exhortations to make hicret (migration) to spread their worldview and expand their religious movement, committed Muslims decided to emigrate from Turkey to Brazil. Initially enjoying a privileged economic, social, and political situation inside and outside their homeland, community members built an institutional and domestic structure in Brazil, which allowed them to build an extensive and solid social network in the country. However, the July 2016 failed coup in Turkey and the ensuing government measures engendered critical changes in my interlocutors' lives. This ethnographic account comprehends that period of crisis and shows how community members have articulated hicret to make sense of exile, enabling a less provisional home in Brazil. Building on a literature on home and house, this article analyzes the processual and performative dimensions of communal practices and demonstrates how these practices become home in the hicret. [ABSTRACT FROM AUTHOR]

Over recent decades, transnational Pentecostal religious movements have experienced rapid surges in authoritarian regimes which have reported high levels of women’s political participation in sub-Saharan Africa such as Rwanda and Zimbabwe. This article assesses whether transnational Pentecostal religious beliefs have been influential in enhancing women’s political participation in Zimbabwe? The article employs an intersectional and postcolonial feminist lens to demonstrate how religion impacts individual political behaviour. It further draws on ethnographic material gathered in Zimbabwe consisting of in-depth interviews with nine Pentecostal women in politics. The article finds that whilst Pentecostal religious beliefs do enhance women’s political participation, the quality of this participation differs considerably amongst women. [ABSTRACT FROM AUTHOR]

The article focuses on the Lausanne Movement, global network of evangelical Christians that has been in motion since its inception in 1974, & its evolution over the past 50 years. It discusses that the movement has transformed from a gathering to a global network, expanded into various regions & issues, and placed a growing emphasis on engaging & empowering people in the workplace as part of global mission, and focus on proclaiming the gospel & making disciples in an increasingly complex world.

This study aims to analyze, through religious hymns in the German-speaking area from the early 18th century, the influence that the Pietist theological movement, starting from Philipp Jacob Spener's Pia Desideria, had on the centralization of the self in the Protestant religious world, through the introduction of personal feelings of love towards God. On the one hand, the origins of Pietism can already be traced back to the late 16th century in areas affected by the radical reforms of the Anabaptists. On the other hand, it is from the late 17th century and throughout the 18th century that this theological and spiritual movement destabilized orthodox Lutheranism in some symbolic cities of Protestant Germany, such as Frankfurt am Main, Halle, and the Duchy of Westphalia, up to Moravia. The extensive publication of hymnals and musical compendia for the use of individuals, lay groups (collegia pietatis), faith communities, and churches denotes a fervor and a desire to preach their way of "practicing" spirituality, which greatly contrasts with both orthodox Lutheranism and the prevailing rationalism in the religious and philosophical sphere in Germany of the mid-18th century. For the first time since the Reformation, Lutheranism saw the use, in the theology of the preached and sung Word, of personal feelings and emotions that connect the individual with God, who is made an object of individual as well as collective worship. This was one of the most significant accusations that came from the University of Wittenberg against Pietism, namely the shift of theological and spiritual focus from the centrality of God to the centrality of the self, which manifests its faith through the most intimate emotions and feelings. Through the analysis of some examples taken from hymnographic and theological production, centered on the individual feelings of the believer, this article focuses on how this influenced the religious revival movements that would pervade England and the United States of America for more than two centuries (from the First Great Awakening in the late 18th century to the Pentecostal movements of the 20th century), with a spotlight on Italian hymnody during the Risorgimento. [ABSTRACT FROM AUTHOR]

This essay proposes a new model for understanding religious transhumanism by extending existing frameworks that have been useful for predicting the success of new religious movements (NRMs). This paper focuses on the Mormon Transhumanist Association as a case of religious transhumanism that is incongruent with existing models of NRMs, thereby highlighting the limitations of these models. First, I demonstrate how the Morman Transhumanist Association challenges religious scholars' conventional concepts for understanding NRMs, particularly within anthropology, cosmology, and eschatology. Then, I present a model that effectively accounts for the unique characteristics of religious transhumanist groups, thereby demonstrating and addressing the field's current lack of an explanatory framework. [ABSTRACT FROM AUTHOR]

A typology presents ideal concrete types, and probing their personality and character enables the creation of general patterns. The study of the personality thus grants access to the depth of an idea not only in abstract terms but also in its function as a guide to, and a source of, an ethos. Furthermore, the personality construct plays a significant role in the understanding of historical processes because many events are ascribed or tied to the centrality of a specific individual. The study of typology is especially linked to Eduard Spranger (1882–1963), who claimed that ideal types convey conscious structures. In his view, we can impart significance to actions and behaviors only in relation to the agent's set of values. In his writings, Spranger presented six ideal types. What is the meaning of a typology when discussing a movement such as religious Zionism? In this article, I attempt to trace an ideological portrait of two types that, in my estimate, created through their personality and their endeavor the ideological pattern that has accompanied religious Zionism and the religious-Zionist idea throughout this movement's existence. I set up these two thinkers and entrepreneurs as pure types, even though no such types exist in reality. I present the pure types as founded on dominant features although, again, well aware that there are no pure features in the concrete world. Besides describing the characteristic features of the two types, I will argue that the interaction between the patterns they established facilitates understanding of several historical events. These patterns at times continue one another but, mainly, they confront one another. To illustrate their course, I will relate to two historical episodes where these personality patterns come forth, one that took place a few years after R. Reines' death and the other about fifty years later or more, whose implications are felt up to this day. [ABSTRACT FROM AUTHOR]

This essay evaluates the use of the term "high demand group" as a substitute for the term "cult." While "high demand group" seems more precise than the word "cult," a review of the literature suggests the two terms are synonymous. The term originated in the 1972 book Why Conservative Churches Are Growing: A Study in the Sociology of Religion, by Dean M. Kelley. Kelley used the phrase "high demand movements" as an ideal type for explaining sociological phenomena. By 1979, the term was being used by the anticult movement as a more persuasive substitute for the word "cult." With this shift, the term "high demand groups" was used to describe a putatively objective phenomenon rather than as a way of organizing the data. Because the term "high demand" emerged out of sociological and economic studies, it carries an air of authority and expertise. By using this term, it is possible to conceal the prejudice engendered in the word "cult" while simultaneously making an appeal to expertise. [ABSTRACT FROM AUTHOR]

Black and Mormon were seemingly irreconcilable identities during the priesthood/temple ban against people of African descent (c. 1852-1978). But in 1966, Wynetta Willis Martin converted to the Church of Jesus Christ of Latter-day Saints. And in 1972, Martin published Black Mormon Tells Her Story. In this book, Martin interwove her African American and LDS identities in a powerful way. Challenging anti-Black racism in the LDS community, Martin produced a new story about Black Mormon identity: past, present, and future. Previously underestimated as a problematic book, this article retheorizes Black Mormon Tells Her Story, emphasizing Martin's agency in race-making. This article extends Judith Weisenfeld's theory of Black new religious movements to analyze a "religio-racial narrative" authored by a Black member of the predominantly white LDS Church. Demonstrating how Martin positively reconstructed the meaning of Blackness, this article fills a gap in the scholarship on Mormon racial construction. [ABSTRACT FROM AUTHOR]

This essay is an update on the emerging religious movement in the People's Republic of China known as the Confucian Congregation, focusing on significant changes over the last few years. The major changes include a rural-to-urban shift in focus, dichotomization of the organization, re-composition of leadership and membership, changes in routine rituals and worship, and changing strategies in activities and development. We conclude with discussions of sociocultural issues in the macroscopic backdrop of this changing movement, as well as some possible challenges for future development. [ABSTRACT FROM AUTHOR]

The House of David, a Christian Israelite commune founded in Benton Harbor, Michigan, in 1903, attracted believers who surrendered all assets and lived as celibate vegetarians in exchange for community, economic security, and the promise of immortality. The colony grew famous for its popular baseball teams, orchestras, and amusement park. It also became notorious after a series of lawsuits charged leader Benjamin Purnell (1861-1927) of being a fraud who had swindled believers out of their life savings and perpetrated "gross immoralities" upon young women. This article analyzes why the colony was dogged by controversy and asks what that reveals about why critics have sought to delegitimize new religious movements. It argues that the House of David attracted scrutiny not only because of its distinctive lifestyle and theology, but also because it did not fit prevailing definitions of what a religion should look like. [ABSTRACT FROM AUTHOR]

Suleyman Hilmi Tunahan is one of sheikhs and scholars of the Ottoman State and he is very influential figure in religious movements, but studies on his activities have remained limited. Revealing the methods of Tunahan's guidance and education can contribute a healthy understanding of contemporary İslamic movements. For this reason, the aim of this study is to reveal the methods of Tunahan's guidance and education movement through the document analysis method. For this purpose, the document analysis method was used. While continuing his education in madrasahs Tunahan joined the Naqshibandi/Mujaddidi Sufi order under Salahiddin bin Mawlana Sirajuddin and became Murshid Kamil. Tunahan and his students carry out a teaching and guidance movement based on fundamental Islamic sciences. However, it is noteworthy that he brought action to education by renewing the inherited science tradition. It has been pointed out that Tunahan, completed the Arabic and Islamic education in a shorter time. Suleyman Efendi had the generally accepted books of each of the Islamic sciences included in madrasah curriculum for centuries and this method was continued by his students later on. Tunahan who is known for carrying out science and guidance activities without compromising the principles of the Ahl as-Sunnah scet. He emphasized the importance of his students' adherence to the practices of the Naqshibandi Sufi order, such as dhikr, rabita and Khatim Khawajagan Naqshi, in addition to their religious education. Tunahan, which started with the Qur'an Madrasahs' and expanded with student dormitories, and in the following period included various institutions such as nurseries, kindergartens, and private schools, continued without losing their dynamism despite the difficulties. Until the Imam-Hatip Schools had their first graduates, the only place where those who performed religious duties were systematically trained were the Qur'an Madrasahs. Due to the limited number of Imam-Hatip School graduates, it was observed that this situation continued without much change until 1965. [ABSTRACT FROM AUTHOR]

This article undertakes an examination of the pro-government İsmailağa movement and the Adnan Oktar movement in Turkey, delving into the nuances of their affiliations with the AK Party (Adalet ve Kalkınma Partisi, Justice and Development Party) and, specifically, with Turkish President Recep Tayyip Erdoğan following the coup attempt in 2016. It seeks to address the following questions: How did the 2016 coup attempt in Turkey impact the dynamics shaping the AK Party government's interactions with religious movements such as İsmailağa and the Adnan Oktar movement, and what factors contributed to the intricacies and shifts observed in power dynamics within this framework? Furthermore, what potential ramifications do these transformations entail for political and religious influence within the nation? The thesis posits that despite Erdoğan's reliance on religious movements as a voting bloc and a critical element in efforts to fill the void left by the exclusion of the Fethullah Gülen movement from governmental positions, religious movements do not enjoy the same degree of autonomy as they did prior to the coup attempt. Moreover, Erdoğan has adopted a more circumspect and distrustful stance, not only toward dissenting movements but also toward pro-AK Party movements. By concentrating on İsmailağa and the Adnan Oktar movement, we can discern Erdoğan's disposition toward religious movements and the shift that has manifested in the relationship between the government and religious movements. This article draws upon a diverse array of sources, including deliberations from Turkey's Grand Assembly, to glean insights into the interactions between the government and religious movements. [ABSTRACT FROM AUTHOR]

Drawing on Fredric Jameson's and Monika Kaup's work, this article analyzes some aspects of utopian and dystopian thinking about religion in contemporary science fiction, taking as an example Ada Palmer's Terra Ignota series (2016–2021). In these novels set in the twenty-fifth century, religion is restricted to individual counseling with so-called 'sensayers', a future equivalent of scholars-of-religion\s-cum-spiritual-advisors. In exploring these visions of future religion, utopia and dystopia prove to be important concepts. Centering religion's ambivalence as both a centripetal and centrifugal societal force, Palmer presents a continuum of utopian, dystopian, anti-utopian, and anti–anti-utopian religion(s). Nevertheless, in Terra Ignota religion remains conceptualized as an anthropological necessity, limiting the radical difference of her unknown world. In conclusion, drawing on Gayle Salamon and Richard M. Zaner, I argue that speculative fiction's 'acts of possibilizing' can be generative of theoretical insight, providing occasion for fertilizing our 'ability to fantasy'. [ABSTRACT FROM AUTHOR]

How can we understand the concept of utopia when looking at a religious social utopia in practice? To unpack this question, the article retraces the motif of the 'Christian Town' or 'Salem' in the Apenkwa congregation of the Presbyterian Church of Ghana through more than a century of narratives and practices. Drawing on historical and ethnographic data, the article demonstrates how the utopian religious ideal can function as a powerful symbol for the self-identification of a religious group in practice. It shows how this motif is perpetuated by actors across different cultural and religious backgrounds and over several generations. Most significantly, it shows that all this is quite independent of the 'success' or 'failure' of the utopian social project itself. Based on these observations, the paper proposes to theorize utopia, in the case of lived social utopias, as both a vision and a process. [ABSTRACT FROM AUTHOR]

The late 1980s was a chaotic period in Soviet Estonia. The liberalization process of the Soviet Union brought about a sense of freedom and the possibility that Estonian people would finally have a say in the future of Estonia. This unexpected feeling of freedom formed the basis for various attempts to narrate a better society, including religious visions of a new Estonia. Several of the new religious movements that emerged during this period developed their own ideas about the future of Estonia, with some incorporating utopian perspectives. Although these movements had distinct views on the identity and independence of Estonia, their ideas have not yet been thoroughly researched. The aim of this article is to show how one of the movements, Word of Life, addressed these times of change, and to elaborate on what kind of utopias about Estonia are construed in the discourses. [ABSTRACT FROM AUTHOR]

This article proposes the novel understanding of the Egyptian Muslim Brotherhood as a sect, going against the grain of the existing literature, which posits it as a political group, a social movement, or a religious movement (or some combination of all of the above). The sectarianisation occurs within the group via ideological build-up, organisational tactics, and internal socialisation of behaviour. The group is also a sect by constituting its unique identity in opposition to external actors. To make the argument, the analysis draws on the statements of key figures within the movement's history, such as its founder Hasan al-Banna, as well as a range of interviews with current and ex-members. My argument has two main consequences for our understanding of sectarianism in general and the Brotherhood in particular. First, sectarianism is a process of sectarianisation that operates beyond the state and at lower levels, such as groups and individuals. Second, the Brotherhood is not a mere victim of the sectarianising practices of the state. Its sectarianisation is partly of its own making. [ABSTRACT FROM AUTHOR]

Laura Arnold Leibman's book, "Once We Were Slaves: The Extraordinary Journey of a Multiracial Jewish Family," explores the complex issue of Afro-Jewishness and challenges traditional definitions of Jewish identity. Leibman delves into the personal lives of a multiracial Jewish family, tracing their experiences and highlighting the ambiguities of Jewish identity and race. The book also examines the historical relationship between Jews and enslaved and free people of African descent, shedding light on the presence of rape, sexploitation, and other types of sexual relationships between light-skinned Jewish men and women of color. Leibman's research is rooted in archival sources and offers a fresh perspective on early American Jewish history. [Extracted from the article]

This article examines the role of the religious and tribal factors in the genesis, development and expansion of the Houthi movement in Yemen. The relevance of this work stems from the transformation of the Ansarullah movement into the driver of not only domestic policy in Yemen but also of regional policy and the regional security situation. The article contains: a scrutiny of Zaydism as one of the leading religions in Yemen and its connection with the Houthi movement; the genesis of the Ansarullah movement and how it became dominant in Northern Yemen; and interrelations of this movement with the Yemeni tribes. The author of the article stipulates that from a religious point of view the Houthi movement reflects the teaching of traditional Zaydism and has its roots in Yemeni history, especially in the al-Mutawakkil Imamate. The article contains an analysis as to how the Houthis succeeded in neutralizing or exploiting the tribes of Yemen, taking into account that the tribal factor was a driver of political instability in the country. The author explains, in part, the success of the Houthis and their domination in conditions of war and conflicts (wars of Saada and the war against the Arabian coalition). [ABSTRACT FROM AUTHOR]

Populism is a global phenomenon with a power and resilience that frequently surprises political observers. This article builds from the theoretical work of Margaret Canovan and others to investigate the "spirit" of populism in terms of its quasi-religious and post-rational dimensions. It puts forward a theoretical account of four spiritual dimensions of populism: the sacred, charismatic, redemptive, and apocalyptic. Each of these dimensions is underpinned by previous research from political science, sociology, and the study of New Religious Movements, and is explained with various international case examples of populist leaders and movements ranging from India to the United States. The four dimensions are brought together in a shared analysis here for the first time. It is argued that these dimensions together amount to emotionally powerful dynamics that give the meaning-orientation and motivation that propel populist movements forward and hasten democratic backsliding. [ABSTRACT FROM AUTHOR]

The research literature on collective religious violence with regard to new or nontraditional religious movements (NRMs) has revealed an engaging set of arguments about the relative importance of internal versus external factors. While internal or group‐bounded factors are certainly significant, external factors and conditions are sometimes overlooked or at least not fully appreciated. This article synthesizes several models of collective religious violence highlighting external factors into a single "cultural opposition" model to reexamine the Rajneesh movement case in Oregon in the 1980s. I contend that key external incidents, particularly the bombing of the Rajneesh hotel by outsiders, serve as pivotal turning point for the dramatic advent of an armed encampment. The study then offers evidence to support the proposition that exogenous conditions of intense cultural opposition can transform the nonviolent beliefs and practices of a peaceful religious community into the endogenous conditions that Robbins identifies as "necessary" to heighten the likelihood of collective religious violence. [ABSTRACT FROM AUTHOR]

This article analyses the performance of homemaking and religious practices of six Turkish Muslim women who made hicret (migration) to Brazil, focusing on the domestic space of their shared apartment. Their reasons to migrate combine personal motivations and a sense of responsibility to spread the world view of the Turkish Islamic movement of which they are participants. Drawing on ethnographic fieldwork, I explore their everyday practices in the production of an ideal Muslim self and the making of a home in order to understand the effects of the community's domesticities on their individual trajectories. The analysis shows that the performance of those everyday practices produces a moral and affective bond to the movement and its religious leader, conditioning home to a specific spatial and moral structure. [ABSTRACT FROM AUTHOR]

This paper explores how the Taiwanese-Chinese religious movement Yiguandao ("Way of Pervading Unity") creates a community of non-Chinese followers by utilizing Daoism-related beliefs and practices. Drawing on ethnographic data from fieldwork conducted in California in early 2018, published Yiguandao materials, and internet resources, the paper argues that Yiguandao activists specifically invest their messages in Daoist symbols, beliefs, and practices to reach out to non-Chinese sympathizers of "Asian philosophies" and eventually to establish a global and cross-cultural community of Dao followers. By discussing a case study from Los Angeles, the paper seeks to understand the patterns of Yiguandao activists' engagement with Daoism and how their efforts blend into establishing a global Daoist field. Finally, it thereby invites us to rethink the often haphazardly drawn boundaries—both by practitioners and scholars—between Daoism and other religious phenomena, including New Age, spirituality, and Chinese popular sects. [ABSTRACT FROM AUTHOR]

I see the emerging new religious groups in Taiwan as an emerging form of popularism in its encounter with the post-colonial situation. This scenario differs greatly from Western new religious movements, where new religion lies outside culturally established religious traditions, and it is also distinct from other Eastern traditions, such as those found in Japan, where traditionally elite and popular traditions have a larger social and mental distance from each other. In the complex Chinese cultural and historical tradition, there exists a deeper interpenetrating elite-popular relationship, therefore determining a different route for religious phenomena. I use the term 'popular humanism' to label this trend in contemporary Taiwan. Finally, I use two axes to codify the emerging Taiwanese new religions, 'methods in popular humanism' and 'institutional framing', mapping the key new religious movements of Taiwan within these axes to localise each group and their mutual positions. [ABSTRACT FROM AUTHOR]

The article is a review of the book "Between Orders and Heresy: Rethinking Medieval Religious Movements." The book challenges the binary categorization of religious movements in the Middle Ages as either orders or heresy, arguing that there were many religious movements that fell somewhere in between. The book emphasizes the role of female religious experience and explores various religious movements that resisted categorization. The review praises the book for its contribution to understanding religious movements and female spirituality, highlighting the importance of considering both mainstream and orthodox expressions of religiosity. [Extracted from the article]

Old Belief emerged as a broad social and religious movement in the second half of the 17th century as a result of church reform. The Old Believers who did not adopt the reforms were forced to flee to the outer reaches of Russia and were persecuted by both the church and secular powers until the beginning of the 20th century. This contributed to a great extent to the development of eschatological opinions and the striving for social and general isolation. A distinctive feature of the Old Believers' culture is traditionalism, which is expressed in both everyday and religious practice. Old Belief, as a form of Christianity, is seen among most scholars and the general public as an exclusively Russian phenomenon. However, it was also quite widespread among a number of Finno-Ugric peoples; in the territory of the Ural and Volga region most of the non-Russian Old Believers were Mordovians or Komi-Permyaks. The main reasons for the process of transition from 'inorodtsy' ('infidels') to 'raskolniks'1 ('schismatics') were the lack of social barriers (both were religious outsiders) and the conflict caused by the State's policy of violent Christianisation. There were many different nuances in this process related to the problem of language, the perception among Finno-Ugrians of the use of books, and the closed nature of the group. In this paper, I would like to describe this based on archival documents and my own field research. [ABSTRACT FROM AUTHOR]

"The Apocalyptic Life of a Mephistophelian Zelig" is a book review of "Professor of Apocalypse: The Many Lives of Jacob Taubes" by Jerry Z. Muller. The review explores Taubes's impact on the field of theo-politics and his connections with influential thinkers. It emphasizes Taubes's Jewish background, his apocalyptic beliefs, and his involvement in the German student movement. The review commends Muller's biography for providing a comprehensive account of the intellectuals and ideas that have shaped the modern era, particularly the network of German émigrés in the United States. The article concludes by contemplating the limitations of intellectuals in addressing societal issues, despite their intellectual prowess. [Extracted from the article]

Democracy and frequent changes of government in Kyrgyzstan contribute to the spread of various religious movements in the country. Social processes, political shifts and the spread of radical religious ideas among young people emphasize the relevance of this study. The purpose of this article is to assess the impact of Kyrgyzstan's religious policy on the religious consciousness of contemporary youth. The study used general scientific methods of analysis and synthesis, generalization, historical and critical, comparative, dialectical, as well as empirical methods of surveys and questionnaires. The study showed that the religious policy of Kyrgyzstan is characterized by democracy and liberalism, based on the secular nature of the state. Kyrgyzstan is a multi-confessional country, with more than 30 religions. The vast majority of Kyrgyzstan's population are Sunni Muslims, and the second most common religious denomination is Orthodox Christianity. Since 1991, Kyrgyzstan has witnessed a process of Islamization, and non-traditional religious movements, both Islamic and other religious doctrines, have also penetrated and gained popularity in the country. The state's liberal policy in the field of religion facilitates the penetration of non-traditional religious organizations from abroad into Kyrgyzstan. Young people are particularly susceptible to new religious movements. This phenomenon can lead to the spread of radical religious ideas among the youth of Kyrgyzstan. In this regard, the state should pay closer attention to the policy in the field of religion. The practical value of the work is determined by the fact that its results can be useful in further research on this issue. [ABSTRACT FROM AUTHOR]

The purpose of this research is to analyse the emergence of takfirism, its spread and its evolution in contemporary Kazakh society. The methodological foundation of the study was provided by general theoretical methods of scientific cognition, and various methods of collecting and systematising information. Among the general scientific methods are the method of theoretical analysis; the historical method of comparing individual religious movements of different periods in Kazakhstan, and the specific scientific and philosophical-religious methods of research. The results have suggested that unfounded takfirism poses a threat to the sustainability of diverse communities in Kazakhstan. The religious, ideological and theological preconditions for takfirism in Kazakhstan were analysed. Noted the diversity of approaches by Muslim scholars to understanding and interpreting the ayats of the Qur'an. Presented aspects of distortion in interpreting the essence of Shariah texts. Noted that the influence of political and social factors is significant. Focuses on some of the sociopsychological aspects of the development of radical attitudes among young people. The qualities inherent in young people that enable them to resist external non-ideological attacks are identified. Illiteracy, poor quality of education and the low culture of some people in Muslim countries are among the key elements. It was noted that the main factor in takfirism in Kazakhstan is the influence of the Salafi-Wahhabi movement. The practical significance of the study is that its content is of interest in developing the worldview of contemporary young people in the Republic of Kazakhstan. The results can be used as a teaching and practical material for students and researchers on contemporary history and religion in Kazakhstan. [ABSTRACT FROM AUTHOR]

"The Preacher in Scotland: A Study in Evolution" is a book that examines the political aspects of the Dominicans' history, while acknowledging the author's limited awareness of this. The book focuses on the Dominicans' origins in Europe and emphasizes the need to consider this context for a comprehensive understanding. It explores the beginnings of the Dominican Order in England, its relationship with Archbishop Stephen Langton, and the influence of Pope Innocent III. The text also discusses the role of the Dominicans in shaping the religious and political history of England and Scotland during the medieval period. It includes insights from a Scottish Dominican, Very Revd Anthony Ross, on John Knox and the importance of mutual respect and understanding. [Extracted from the article]

New religious movement activism can be perceived as a threat to mainstream order, sometimes resulting in repression by the state. New religions have become popular in Iran, a nation ruled by an absolute theocracy since 1979, yet the state appears to have tolerated the majority of new religious movements while repressing others. Through a comparative examination of the Islamic Republic of Iran's varying responses to the presence and activities of such movements, I present a model in which state repression is predicated on a movement's strength as measured by its access to resources vis- à- vis resource mobilization theory. Three characteristics--membership size, expansive geographical presence, and cultural proximity to the mainstream--seem to be the factors that differentiate repressed movements from tolerated ones. In addition, the comparison reveals that protests against state repression of a given movement reduce the severity of the state's actions against it. [ABSTRACT FROM AUTHOR]

This article explores the ideological shift of British philosopher John Locke from absolutism to toleration between 1660 and 1667. It discusses Locke's famous work, "Letter Concerning Toleration," and his previously unpublished work, "Two Tracts on Government," which revealed a more absolutist perspective. The article examines the historical context of the Cromwellian regime and the challenges of religious toleration during that time. It also delves into Locke's experiences at Oxford University and in Kleve, Germany, and the influence of his friendship with Lord Ashley, an advocate of liberalism. The aim of the research is to provide a more comprehensive understanding of Locke's intellectual development and correct any misconceptions. [Extracted from the article]

This article draws on Stefano Bigliardi's recent Cambridge University Press Element New Religious Movements and Science, which provides an historical and comparative examination of how science is conceptualized within five New Religious Movements. We analyze Bigliardi's methodology and results, and offer multiple suggestions on how scholarship on NRMs and science can be extended and deepened. [ABSTRACT FROM AUTHOR]

In this article, we argue that the religious governance in Croatia was shaped by the specific position that was given to the Catholic Church in Croatia as the historical and moral guardian of the Croatian people. We describe how the fusion of religious and national identity occurred and how it was connected to the relationship between the Catholic Church and the political party that governed Croatia in the 1990s, as well as the relationship between the state and minority religious communities. The article also deals with the issue of whether religious nationalism, which is very strong at the levels of society and national self-consciousness, played any role in the governance of religious diversity and how it has influenced social movements that have reconfigured mutual recognition of different religious communities in Croatia. [ABSTRACT FROM AUTHOR]

This article is a review of a book titled "In Honor of John L. Esposito." The book pays tribute to John L. Esposito, a prominent scholar in the field of Islamic studies. Esposito's career has focused on defending the place of Muslims and Islam in the modern world. The book covers various topics related to Esposito's work, including the importance of religion in understanding the contemporary world, the diversity within Islam, the significance of interfaith relations, and the issue of Islamophobia. The book aims to honor Esposito's contributions and promote inclusivity, understanding, and respect for diverse perspectives. [Extracted from the article]

The process of establishing Muslim states has been a subject of exploration and research, considering various accusations and efforts to transform Muslim ideas and institutions. In the context of the study topic, a number of domestic and foreign orientalists, regional scientists, historians have studied historical and political factors, in this article it is planned to analyze the religious aspects of the topic by considering information and religious aspects. The study provides a comprehensive study of theoretical materials, as well as professional opinions and thoughts of public figures, religious scientists in this region. As a result of the article, the study examined the participation and role of religious movements and parties in Arab society (Hamas, Hezbollah, the Muslim Brotherhood, etc.) in the system of public administration, taking into account social and religious factors in the process of gaining sovereignty of the Middle East countries. It is clear that the relations between the main directions in Islam, sunnis and shiites, contributed to the non-preservation of religious identity in the Middle East, and it was found that Muslim thinkers and public figures were looking for ideas for a common dialogue between the two directions. To date, in order to conduct a productive study of the main factors of conflicts in the region, it is obvious that a number of final data in the article indicate understanding the importance of the subject matter in order to comprehend its significance. The article, which provides practical assistance in the work of specialists studying the religious situation in this region, has practical significance, contains information about Understanding the significance of religious elements and their place in society is crucial for gaining insight into this topic of declaration of independence of such states as Lebanon, Iran, Syria, Egypt. [ABSTRACT FROM AUTHOR]

While change and flexibility in ritual practices and traditions have been in some sense constitutive elements of Hmong religion, the religious landscape of the contemporary Hmong diaspora is marked by dramatic changes of an altogether new scale. These include the proliferation of a wide range of competing millenarian movements. Leaders of these movements vie for recognition by casting traditional Hmong ritual practice in a way that allows them to convey their ritual innovations as more authentic than traditional religious forms, underwritten by a genuine mandate of heaven. This requires religious activists to decouple the indexical relationship between traditional ritual and its objects (ancestors and a prosperous future) in order to forge new semiotic relationships between new ritual canons, orthographies, and the future of Hmong society. Hmong millenarian activism challenges conventional notions of 'conversion' and 'proselytizing', both because the intended audience is limited to fellow Hmong, and because the suasive practices in which these activists engage are actively trying to rework semiotic connections within a broadly shared Hmong matrix of meaning. [ABSTRACT FROM AUTHOR]