Relevant bibliographies by topics / Great White Brotherhood

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Great White Brotherhood'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Great White Brotherhood"

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Grynko, Valeriy. "Theoretical sources of the Great White Brotherhood." Ukrainian Religious Studies, no. 5 (May 6, 1997): 20–32. http://dx.doi.org/10.32420/1997.5.94.

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Complex processes that accompany the formation and development of Ukrainian statehood have created favorable conditions for the spread of neo-religious churches, currents and trends. Most of them are mentally rooted, are spread predominantly owing to the activity of foreign missionaries. Therefore, given the local origin and social resonance, the Great White Brotherhood's phenomenon, whose propagation of faith was carried out and had some success in most of the post-Soviet countries, needs special attention.
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Grynko, V. "Kenosistizm, as a characteristic feature of the religious doctrine of the great white fraternity." Ukrainian Religious Studies, no. 7 (February 24, 1998): 174–77. http://dx.doi.org/10.32420/1998.7.165.

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The complicated process of the formation of post-Soviet countries has created favorable conditions for the development of various neoregliginiph cultures, the majority of which have become widespread mainly due to the activity of foreign missionaries. Therefore, the phenomenon of the "Great White Brotherhood" founded by Kyivan Y. Krivonogov, whose activities had a significant social resonance in Ukraine and abroad, is of particular importance.
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Of the Journal, Editorial board. "Summary." Ukrainian Religious Studies, no. 5 (May 6, 1997): 71. http://dx.doi.org/10.32420/1997.5.108.

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In the Bulettin there are published the papers by V. Gryn’ko “Theoretical Sources of the Great White Brotherhood Teaching of Faith”, S. Valakh “Dualistic Concept of Kumran in the Context of the Christian World-Outlook”, V. Medvid’ “The Concept of Synthesis of Science and Religion in the Modern Theology”, V. Bodak “Social of Characterization of Religious Rites”.
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Valerio, Miguel. "Pardos’ Triumph." Journal of Festive Studies 3, no. 1 (January 4, 2022): 47–71. http://dx.doi.org/10.33823/jfs.2021.3.1.79.

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On September 13, 1745, the pardo (mixed-race Afro-Brazilian) brotherhood (lay Catholic association) of Nossa Senhora do Livramento (Our Lady of Emancipation) of Recife, Pernambuco, in collaboration with the pardo brotherhood of Nossa Senhora de Guadalupe (Our Lady of Guadalupe) in neighboring Olinda, enthralled Pernambuco’s largest city with a great festival in honor of Blessed Gonçalo Garcia (1556–97). Like many colonial festivals, the festivities included fireworks, artillery salvos, five triumphal carts, seventeen allegorical floats, five different dance performances, and jousting. Yet never before had such an extravagant display of material wealth been made by an Afro-Brazilian brotherhood. The pardo irmãos (brotherhood members) had two important issues they wanted to settle once and for all with this festival. One was the question of Blessed Gonçalo’s pardoness, since the would-be-saint was the son of a Portuguese man and an East Indian woman, and pardoness in Brazil had been defined as the result of white–black miscegenation. The other issue was the popular notion that mixed-race Afro-Brazilians constituted colonial Brazil’s most deviant and unruly socioracial group. In this article, I analyze how mixed-race Afro-Brazilians used the material culture of early modern festivals to publicly articulate claims about their sacro-social prestige and socio-symbolic status. I contend that material culture played a central role in the pardo irmãos’ articulation of their devotion to Blessed Gonçalo and claims of sacro-social and socio-symbolic belonging, and that they used this material culture to challenge colonial notions about their ethnic group.
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Kanishchev, V. V. "Officers from Central Russia — Participants in the Civil War on the Eastern Front: Combat Path from West to East." Izvestiya of Altai State University, no. 6(128) (December 12, 2022): 24–31. http://dx.doi.org/10.14258/izvasu(2022)6-03.

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The paper considers the problem of relocation of the Russian Imperial Army officers from the western military actions theater of World War I to the eastern front of the Civil War. The work is based on the fates of officers from the central provinces of the Russian Empire (Voronezh, Kursk and Tambov), who were moved to the East by the maelstrom of "Great Troubles" events, having scattered them on different sides of the barricades. The author concludes that the channels of entry into the White Armies in the East were different. Some officers ended up behind the Urals during the so-called Great War, having been transferred there on duty. During the great changes that were brewing during the revolutionary period of February-October 1917 and the beginning of the Civil War, some officers reached out to their families in the east, wanting to ensure the safety of their kin. Others, having no direct ties to eastern Russia, rushed there with fellow officers from Siberia and the Far East, drawn by the principles of military brotherhood. For officers who sided with the revolution, the path was determined by a direct order, to which some were faithful to the end, and some were ready for treason. On the basis of the studied materials the author draws conclusions about the typical character of the time, reflected in the variety of fates of former officers of the imperial army, who fought in the East of the country during the era of great upheaval.
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Kolodnyi, Anatolii M. "Confessions of Ukraine in the context of international religious realities." Ukrainian Religious Studies, no. 48 (September 30, 2008): 301–13. http://dx.doi.org/10.32420/2008.48.1992.

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Let's compare the map of religions of the world and the map of the religious network of Ukraine. The first thing that catches the eye is the presence on our map (maybe only in a different percentage) of almost all those denominations that are on the first. We have virtually no Ukraine of our own, our own religions. Unless we can boast of our Great White Brotherhood. Therefore, all religious movements (since the baptism of Ukraine-Russia) have been brought to us from abroad, and therefore are not in the full understanding of the word a manifestation of our ethnic mentality. They are either adapted to it, or they exist as something accidental, alien to our lives. Let us remember at least the Krishnaites who, in their tufts and sari, take to our snow-covered streets, sing the Ganges and offer us, as holy, His water to the Ukrainians. At the same time we have our national clothes, our native Dnipro-Slavuta. Think of the same Christianity that, in adapting to our reality, replaced the palm branches that threw at the feet of Jesus as he traveled to Jerusalem on the willow. Yes, and many other things it took for granted from the previous Ukrainian paganism, sort of assimilating it.
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Lityński, Adam. "Armenii droga do leninowsko-kemalowskiego rozbioru (1917–1921)." Czasopismo Prawno-Historyczne 70, no. 1 (October 12, 2018): 67–109. http://dx.doi.org/10.14746/cph.2018.1.2.

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After the February Revolution of 1917 in Russia, the former nations of the Russian Empire searched for the possibility of forming their own independent countries. The situation was the same with three nations of Transcaucasia, namely Armenia, Azerbaijan and Georgia. After the separatist Treaty of Brest-Litovsk (signed on the 3rd of March 1918), Bolshevik Russia in practice gave away the Transcaucasia region to Germany and Turkey. Especially Turkey assumed an aggressive and annexationist stance at the time. And it was the Armenians who mainly put up the resistance. Armenia, together with Azerbaijan and Georgia, first created the Transcaucasian Democratic Federative Republic. However, the state was short-lived and it soon collapsed due to different approaches to preserving independence by the three countries. Azerbaijan tried to unite with Turkey, Georgia with Germany,while Armenia counted on the White movement Russians (led by General Denikin). Each of the three countries formed separate independent republics and one of them was the First Republic of Armenia. Germany and Turkey lost the First World War soon after but Caucasia was first attacked from the north by the White General Anton Denikin, who was supported by England and France. And later (in 1920) the country was invaded by the Bolsheviks. The Bolsheviks, thanks to the military might of the Red Army, overthrew the independent governments of those republics one by one. Subsequently, they introduced their own governments and annexed the countries into the Russian Soviet Federative Socialist Republic (RSFSR). The RSFSR signed the Treaty of Brotherhood with Turkey on the 16th of March 1921, which was mainly directed against Great Britain and France. In order to realize this alliance, Russia and Turkey divided between themselves the Armenianlands.
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Zhdanov, Vadim. "Gnosticism and esotericism: an example from Russian new religiosity." Scripta Instituti Donneriani Aboensis 20 (January 1, 2008): 281–93. http://dx.doi.org/10.30674/scripta.67340.

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Time and again, the terms gnosticism and esotericism appear in connection with one another. Most esoteric teachings, for example, draw on the higher knowledge of the secrets of nature or deity. The terms esoteric and esotericism even surface in connection with antique gnosticism—and this is not a rare occurrence. Just think of the famous definition of gnosis suggested by leading scholars in the field in Messina in 1966. According to this definition, gnosis is the ‘knowledge of divine mysteries, which is reserved for the elite’. And just as Christian apologists saw gnosis as the source of all heresy, so today it is viewed as the source of all esotericism—at least from a theological point of view. In spite of the fact that this thesis is not historically tenable, given that western esotericism did not start until the time of the Renaissance, one cannot ignore the fact that gnosis and esotericism are multiply interwoven with each other. The author sketches the dogmatics and the history of a new religious movement which created quite a furore in the Ukraine and Russia during the first half of the 1990s. On the basis of this sketch of the ‘Great White Brotherhood Usmalos’, he then tries to apply the terms gnosticism and esotericism to this example. Proceeding this way, the author sheds light on both the level of its mode of thought as well as its form of life.
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Roediger, David. "What if Labor Were Not White and Male? Recentering Working-Class History and Reconstructing Debate on the Unions and Race." International Labor and Working-Class History 51 (April 1997): 72–95. http://dx.doi.org/10.1017/s014754790000199x.

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During World War Two Alexander Saxton, the great historian of race and class, was a young activist working in the railroad industry. In a lengthy article for theDaily Workerhe caught the complexity of racial discrimination among railway unions. The brotherhoods which organized railroad labor inculded several unions which had historically established the worst records of attempting to enforce what one commentator called the “Nordic closed shop” in their crafts. By the time Saxton wrote, however, the railwayunions had joined in campaigns against the poll tax and against lynching. What they avoided was agitation against “alleged” racism in their own workplaces. When the Fair Employment Practices Committee canceled hearings inquiring into discrimination in railroad employment, the unions rejoiced. Their newspaper observed that in any case such hearings would be illegitimate if African Americans joined in the deliberations. “Thereshould be on the Committee,” according to Labor, “no representative of any race or special interest.” Saxton added, “Apparently white men belongto no race.”
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Ali Mursyid Azisi, Ali Mursyid Azisi, and Agoes Moh. Moefad. "NU AND NATIONALISM: A Study of KH. Achmad Shiddiq's Trilogy of Ukhuwah as an Effort to Nurture Nationalism Spirit of Indonesian Muslims." Islamuna: Jurnal Studi Islam 9, no. 2 (December 29, 2022): 122–42. http://dx.doi.org/10.19105/islamuna.v9i2.7373.

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ABSTRACT This article examines how the principles of Nahdlatul Ulama are related to the spirit of nationalism by analyzing the concept of the ukhuwah trilogy that was initiated by KH. Ahmad Siddiq, Jember. The ukhuwah trilogy consists of ukhuwah islamiyyah (to establish brotherhood with fellow Muslims), ukhuwah wathaniyyah (to establish brotherhood with fellow citizens), and ukhuwah basyariyyah (to establish brotherhood on the basis of fellow humans). The research method used in this research was qualitative descriptive analysis by utilizing primary and secondary literature sources. The analytical knife in this article borrowed Alvin L. Bertrand’s role theory, where the role of Kiai Achmad Shiddiq was so great in instilling brotherhood, nationalism or the spirit of nationalism in Indonesia without discriminating against culture, ethnicity, race, language, and even religion. The results of this study shows that the trilogy concept of ukhuwah is in accordance with Islamic principles, but is also important to be presented to the public in order to improve the quality of harmonious religion while instilling nationalism towards Indonesian Muslims. The prime goal is the common good. The benefit of this research is that it serves as an additional sub-material for academia (lecturers, students), religious leaders, and even the general public to further explore the excellent thoughts of an NU figure named KH. Ahmad Siddiq. ABSTRAK Artikel ini mengkaji tentang bagaimana prinsip Nahdlatul Ulama terkait semangat nasionalisme dengan menganalisis konsep trilogi ukhuwah yang dicetuskan oleh KH. Achmad Shiddiq, Jember. Trilogi ukhuwah terdiri dari ukhuwah islamiyyah (menjalin persaudaraan dengan sesama pemeluk Islam), ukhuwah wathaniyyah (menjalin persaudaraan dengan sesama anak bangsa), serta ukhuwah basyariyyah (menjalin persaudaraan atas dasar sesama manusia). Metode yang digunakan dalam penelitian ini adalah kualitatif analisis deskriptif dengan memanfaatkan sumber literatur primer dan sekunder. Pisau analisis dalam artikel ini meminjam teori peran Alvin L. Bertrand, di mana peran Kiai Achmad Shiddiq begitu besar dalam menanamkan sikap persaudaraan, nasionalisme atau spirit kebangsaan di Indonesia tanpa membeda-bedakan budaya, suku, ras, bahasa, bahkan agama. Hasil penelitian ini yaitu konsep trilogi ukhuwah selain sesuai dengan prinsip Islam, namun juga penting untuk dimunculkan ke muka publik dalam rangka meningkatkan kualitas beragama yang harmonis sekaligus menanamkan sikap nasionalisme terhadap muslim Indonesia. Tujuan besarnya bermuara pada kemaslahatan bersama. Manfaat penelitian ini adalah sebagai tambahan sub materi bahan ajar dan belajar bagi para akademisi (dosen, mahasiswa), agamawan, bahkan masyarakat umum, untuk lebih lanjut menggali pemikiran KH. Achmad Shiddiq.
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Dissertations / Theses on the topic "Great White Brotherhood"

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Swartz, Karen. "Views from the Great White Brotherhood : A study concerning notions about race in the teachings of the Theosophical Society and the Rosicrucian Fellowship." Thesis, University of Kalmar, School of Human Sciences, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:hik:diva-2142.

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The nineteenth century witnessed a great deal interest in Esotericism, which resulted in the creation of a significant number of Occult organizations. Many of them were influenced by the Theosophical Society, arguably the most important of the groups that came into existence before the Great War, a further example being the Rosicrucian Fellowship. The writings of these two organizations’ primary founders contain teachings about race that were influenced by beliefs concerning the inferiority of certain peoples that were prevalent at the time. While this is often acknowledged in academic studies, the matter is largely marginalized.

The aim of this paper is to investigate how these teachings reinforce preexisting ideas about race. The findings indicate that this is partially achieved through the use of language and partially by presenting the notions within the context of a cosmology which casts inequalities found in society as part of an evolutionary process in which any atrocities committed by a dominant group are seen as merely hastening a divinely instituted chain of events that is already in motion. This matter is relevant to the present time because these beliefs are part of living traditions and because it is arguable that the racist discourse which shaped them in the first place is still just as influential today.

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Books on the topic "Great White Brotherhood"

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Hrynʹko, V. V. Velike bile bratstvo i︠a︡k neorelihiĭnyĭ fenomen. Kyïv: Ukraïnsʹka asot︠s︡iat︠s︡ii︠a︡ relihii︠e︡znavt︠s︡iv, 1998.

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Kovaleva, N. E. Putʹ v Shambalu: Dukhovnai︠a︡ missii︠a︡ semʹi Rerikhov. Moskva: Ripol klassik, 2004.

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Kovaleva, N. E. Shambala--ėto ne mif. Moskva: Ripol klassik, 2002.

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Hamilton-Byrne, Sarah. Unseen, unheard, unknown. Ringwood, Vic: Penguin Books, 1995.

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Aïvanhov, Omraam Mikhaël. A philosophy of universality. 2nd ed. Fréjus: Editions Prosveta, 1989.

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1952-, Lorimer David, ed. Prophet for our times: The life and teachings of Peter Dunov. Shaftesbury, Dorset: Element, 1991.

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Clare, Prophet Elizabeth, ed. The Ascended Masters on soul mates and twin flames: Initiation by the Great White Brotherhood. Livingston, MT: Summit University Press, 1988.

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Prophet, Mark. The science of the spoken word. Livingston, MT: Summit University Press, 1991.

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Johnson, K. Paul. Initiates of theosophical masters: K. Paul Johnson. Albany: State University of New York Press, 1995.

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Mark, Prophet, Prophet Elizabeth Clare, and Summit Lighthouse Library, eds. Hilarion the healer: The Apostle Paul reborn : teachings of Mark L. Prophet and Elizabeth Clare Prophet. Corwin Springs, MT: Summit Lighthouse Library, 2004.

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Book chapters on the topic "Great White Brotherhood"

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Foster, Travis M. "Introduction." In Genre and White Supremacy in the Postemancipation United States, 1–21. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198838098.003.0005.

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Writing in 1891, Reverend Albery Allson Whitman, known during his lifetime as “Poet Laureate of the Negro Race,” delivered a blunt assessment: emancipation had failed.1 Delineating the contributing factors, he describes a newly vibrant white nationalism organized through “the common heritage of the Blue and the Gray,” scenes of “[m]utual admiration” between former white enemies, “bonds of Anglo-Saxon brotherhood,” and an invigorated racial capitalism in which industrialists “of the Atlantic seaboard will do nothing to unsettle the labor on the plantations.” First observing that “[s]trife between the white people is at an end,” Whitman then wryly concludes: “Profitable industry is a great peace-maker.”...
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Gaunson, Stephen. "Documenting the Unheard." In Monstrous Beings and Media Cultures. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2023. http://dx.doi.org/10.5117/9789463726344_ch07.

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This chapter examines how the Australian apocalyptic sect (known as either The Family, Santiniketan Park Association, or the Great White Brotherhood), whose motto was “unseen, unheard, unknown,” is represented in the feature documentary film The Family (Jones 2016) and subsequent ABC (Australian Broadcasting Corporation) three-part television series of the same title. By responding to concerns that Jones’s documentary has an ambiguous approach to the claims raised by the cult’s victims, this chapter highlights how tropes from folk horror shape the documentary’s depiction of trauma and child abuse perpetrated by leaders of the cult. I argue that testing Bill Nichols’s modes of documentary (mostly the poetic mode) against folk horror makes sense because (like the poetic mode of documentary) folk horror typically denies resolution and closure, which aligns with The Family’s implication that survival is never free from the burden of trauma.
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Drake, Janine Giordano. "The Interchurch World Movement and the Christening of the Open Shop." In The Gospel of Church, 203–24. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197614303.003.0010.

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Abstract If clerics of the Federal Council of Churches had previously argued that that they were workers’ mouthpiece, that their churches were nexuses of social justice, and that workers were entitled to a living wage, they now changed their tune considerably. In this postwar moment, ministers of the Federal Council used their nationwide church revival movement, the Interchurch World Movement, to distract from the union focus of the Great Steel Strike. The clergy argued that a nonunion workplace, characterized by a “Christian brotherhood” among workers and employees, would establish justice better than any union. They normalized a white Christian patriarchy and shifted the focus of their reform mission from the “worker” to the working-class “family.” This Protestant vision of postwar justice gambled on the expectation of clergy’s perpetual civic authority to persuade business leaders to do the right thing. As it turned out, their moral suasion would last only long enough to dismantle the Christian moral authority of unions.
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Wilcox, Vanda. "Africa and the Eastern Mediterranean After the War." In The Italian Empire and the Great War, 213–40. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198822943.003.0011.

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Italy joined the Allies in sending troops to occupy the defeated Ottoman Empire; a detachment went to Constantinople while a larger Expeditionary Force, commanded from the Dodecanese islands, moved into Antalya and the surrounding region where Italy hoped to create a lasting Eastern Mediterranean sphere of influence or even perhaps a League of Nations Mandate. Ultimately, the Treaty of Sèvres was a disappointment, offering no guarantees in Asia Minor; since Italy was both unwilling and unable to fight against Atatürk’s forces to secure its goals in Turkey, it was forced to withdraw altogether by 1923, though it kept hold of the Dodecanese. In Libya, having lost functional control of the interior, Italy had few options but to concede considerable power to Sanussiya brotherhood and others. It also granted local constitutions in 1919, creating a new form of colonial citizenship there. Far from expanding it, the war had left Italy’s empire weakened.
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Esposito, John L., and John O. Voll. "Khurshld Ahmad: Muslim Activist-Economist." In Makers of Contemporary Lslam, 39–53. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195141276.003.0003.

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Abstract The Islamic resurgence has put Islam in the headlines and drawn a great deal of scholarly as well as media coverage. While one man, the Ayatollah Khomeini, has come to be equated with the resurgence of Islam in the popular mind and imagination, in fact the reassertion of Islam in Muslim life is a broad-based, complex, multifaceted phenomenon that has embraced Muslim societies from Sudan to Sumatra. Its leaders and organizations are as varied as its manifestations. Contemporary Islamic revivalism has included a greater emphasis on religious identity and values in private and public life. As a result, organizations like the Muslim Brotherhood and the Jamaat-i-Islami, that combine both the private and public emphases, best reflect the dynamism and leadership of contemporary Islam. Khurshid Ahmad of Pakistan is among the dominant figures in this select group. An early follower of Mawlana Mawdudi (1903-1979), the founder of the Jamaat-i-Islami, and a trained economist, Khurshid has been a leader of the Jamaat, a member of the cabinet and senate of Pakistan, a father of modern Islamic economics, and an internationally recognized Islamic activist.
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