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Journal articles on the topic 'Millenarian movement'

Author: Grafiati

Published: 4 June 2021

Last updated: 3 February 2022

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1

Joanna Sweet and Martha F. Lee. "Christian Exodus: A Modern American Millenarian Movement." Journal for the Study of Radicalism 4, no. 1 (2010): 1–23. http://dx.doi.org/10.1353/jsr.0.0036.

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2

Petrov, Sergey V. "Field Notes The Jehovists-Il'inites A Russian Millenarian Movement." Nova Religio 9, no. 3 (2006): 80–91. http://dx.doi.org/10.1525/nr.2006.9.3.080.

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The Jehovists-Il'inites are a little known millenarian movement founded in the mid-nineteenth century by a Russian army officer and religious thinker, Nikolai Il'in. Still active in parts of the former Soviet Union, the Jehovists-Il'inites are an example of how the survival of a marginal religious group depends on its ability to employ elements of discourse that resonate with people in a given geographical, social, and cultural environment. The history, doctrine, and present circumstances of the Jehovists-Il'inites illustrate aspects of the emergence, development, and perseverance of sectarian

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3

Swatos, William H., and Martha F. Lee. "The Nation of Islam, an American Millenarian Movement." Review of Religious Research 32, no. 3 (1991): 284. http://dx.doi.org/10.2307/3511213.

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4

Seligman, Adam B., and Martha Lee. "The Nation of Islam: An American Millenarian Movement." Political Science Quarterly 112, no. 3 (1997): 505. http://dx.doi.org/10.2307/2657575.

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5

Pokorny, Lukas. "‘The Millenarian Dream Continued’: Foundation Day, Vision 2020 and the Post-Mun Unification Movement." Vienna Journal of East Asian Studies 4, no. 1 (2014): 123–57. http://dx.doi.org/10.2478/vjeas-2013-0006.

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Abstract Drawing on a variety of primary sources and numerous interviews and personal conversations with adherents from East Asia, Europe and the United States, this paper sheds light on the latest historical and doctrinal developments in the South Korean Unification Movement, following the passing of its founder and self-proclaimed Saviour, Mun Sŏn-myŏng, in September 2012. Recent personnel changes resulting in the uncontested leadership of Mun’s wife, Han Hak-cha, as well as the two key events of 2012 and 2013-Mun’s funeral and Foundation Day-will be briefly outlined. Concomitant doctrinal a

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6

Hirosue, Masashi. "The Batak Millenarian Response to the Colonial Order." Journal of Southeast Asian Studies 25, no. 2 (1994): 331–43. http://dx.doi.org/10.1017/s0022463400013539.

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This article investigates the role of prophet in the Batak millenarian movement of Parmalim against the colonial order. The Parmalim movement was organized in 1890 by Guru Somalaing who claimed to be able to gain access to the source of European power while retaining the essence of Toba-Batak values.

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7

Turner, Fred. "Millenarian Tinkering: The Puritan Roots of the Maker Movement." Technology and Culture 59, no. 4S (2018): S160—S182. http://dx.doi.org/10.1353/tech.2018.0153.

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8

Hoang, Chung Van. "‘Following Uncle Hồ to save the nation’: Empowerment, legitimacy, and nationalistic aspirations in a Vietnamese new religious movement". Journal of Southeast Asian Studies 47, № 2 (2016): 234–54. http://dx.doi.org/10.1017/s0022463416000060.

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This article investigates new religious movements that have emerged in post-Renovation Vietnam. The formation and development of movements that worship Hồ Chí Minh will be examined through the Way of the Jade Buddha. My analysis of this indigenous movement will discuss its controversial attempts to establish communication with the spirit of Hồ Chí Minh. It is argued that the movement is a channel through which people can empower themselves, seek legitimacy, and promote nationalistic aspirations. The emergence of such movements demonstrates the ongoing millenarian dream of social transformation

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9

Jackson, Peter A. "The Hupphaasawan Movement: Millenarian Buddhism among the Thai Political Elite." Journal of Social Issues in Southeast Asia 3, no. 2 (1988): 134–70. http://dx.doi.org/10.1355/sj3-2b.

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10

Butler, Jonathan. "From Millerism to Seventh-day Adventism: “Boundlessness to Consolidation”." Church History 55, no. 1 (1986): 50–64. http://dx.doi.org/10.2307/3165422.

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In his comparative analysis of various millennial movements, anthropologist Kenelm Burridge constructs a formula for cultural change, which he defines as “old rules” to “no rules” to “new rules.” The first phase of these movements invariably involves a period of social unrest. Society deviates from the old rules as old formulas fail and institutions malfunction. People flout the political, religious, and social establishments with seemingly unpatriotic, blasphemous, and antisocial acts. In the next phase, society hangs between the old order and the new in an interim period in which neither the

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11

Hillery, George A., Steven M. Gelber, and Martin L. Cook. "Saving the Earth: The History of a Middle-Class Millenarian Movement." Contemporary Sociology 20, no. 3 (1991): 463. http://dx.doi.org/10.2307/2073763.

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12

Doan, Ruth Alden, Steven M. Gelber, and Martin L. Cook. "Saving the Earth: The History of a Middle-Class Millenarian Movement." Journal of American History 78, no. 2 (1991): 739. http://dx.doi.org/10.2307/2079674.

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13

Gutierrez, Cathy. "Know Place: Heaven’s Gate and American Gnosticism." Gnosis: Journal of Gnostic Studies 4, no. 2 (2019): 147–64. http://dx.doi.org/10.1163/2451859x-12340071.

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Abstract Bonnie Nettles and Marshall Applewhite, the founders of the millenarian movement Heaven’s Gate, began teaching at a retreat they called Know Place, where one came to “know thyself” in the “no-place of Utopia.” This initial phase set the stage for a process of self-recognition that would become the hallmark of conversion to the movement, much as Gnosticism employed in the first centuries of the common era. The parallels between late antique Gnosticism and Heaven’s Gate are remarkable. Both posited two breeds of humans, one a material husk and the other an enlightened soul temporarily t

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14

Lockley, Philip. "Histories of Heterodoxy: Shifting Approaches to a Millenarian Tradition in Modern Church History." Studies in Church History 49 (2013): 377–88. http://dx.doi.org/10.1017/s0424208400002242.

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In 1956, the Society for the Promotion of Christian Knowledge published a work chronicling a subject billed as ‘an unrecorded chapter of Church history’. The author was an elderly Anglican clergyman, George Balleine. The book was Past Finding Out: The Tragic Story of Joanna Southcott and her Successors.Before Balleine, the early nineteenth-century figure of Joanna Southcott, and her eventually global religious movement, had garnered scant mainstream attention. The most extensive work was Ronald Matthews’s rudimentary analysis of Southcott and five other ‘English Messiahs’ in a 1936 contributio

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15

Chevedden, Paul E. "Ushering in the Millennium, Or How an American City Reversed the Past and Single-Handedly Inaugurated the End-Time." Prospects 22 (October 1997): 35–67. http://dx.doi.org/10.1017/s0361233300000041.

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The story of millennialism extends down the ages from the ancient Near East to the present. In his seminal study on the origins of millennialism,Cosmos, Chaos and the World to Come: The Ancient Roots of Apocalyptic Faith, Norman Cohn exclaims, “What a story it has become!”Much theological speculation; innumerable millenarian movements, including those now flourishing so vigorously in the United States; even the appeal once exercised by Marxist-Leninist ideology – all this belongs to it. Nor is there any reason to think that the story is nearing its end. The tradition whose origins are studied

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16

Salemink, Oscar. "The return of the Python god: Multiple interpretations of a millenarian movement in colonial vietnam1." History and Anthropology 8, no. 1-4 (1994): 129–64. http://dx.doi.org/10.1080/02757206.1994.9960860.

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17

Cole, Juan R. I. "Iranian Millenarianism and Demorcratic Thought in the 19th Century." International Journal of Middle East Studies 24, no. 1 (1992): 1–26. http://dx.doi.org/10.1017/s0020743800001392.

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Between 1905 and 1911, Iranians were engaged in a protracted struggle over whether a constitutionalist regime would replace royal absolutism.1 Little in Iran's political culture before 1905 had hinted at this conflict before it broke out, and for the past thirty years historians have been seeking this genealogy for it. Most have searched among the papers of officials and diplomats, often examining unpublished or posthumously published manuscripts with little or no contemporary circulation, at least before the revolution,2 but we might get closer to its context if we look at what was going on o

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18

SHAH, ALPA. "Alcoholics Anonymous: The Maoist Movement in Jharkhand, India." Modern Asian Studies 45, no. 5 (2010): 1095–117. http://dx.doi.org/10.1017/s0026749x1000020x.

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AbstractFrom millenarian movements to the spread of Hindu rightwing militancy, attacks on adivasi (or tribal) consumption of alcohol have gone hand-in-hand with the project of ‘civilizing the savage’. Emphasizing the agency and consciousness of adivasi political mobilization, subaltern studies scholarship has historically depicted adivasis as embracing and propelling these reformist measures, marking them as a challenge to the social structure. This paper examines these claims through an analysis of the relationship between alcohol and the spread of the Maoist insurgency in Jharkhand, Eastern

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19

Mayer, Jean-Franççois. "The Movement for the Restoration of the Ten Commandments of God." Nova Religio 5, no. 1 (2001): 203–10. http://dx.doi.org/10.1525/nr.2001.5.1.203.

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ABSTRACT: The article provides a summary of some aspects of ongoing research about the Movement for the Restoration of the Ten Commandments of God (MRTCG), which caused some 780 deaths in Uganda in March 2000. The MRTCG emerged out of a wider milieu of Ugandan popular Catholicism; the turmoils experienced by Uganda and the spread of AIDS gave an added impetus to Marian visionary activities and apocalyptic predictions. From its very beginning, the MRTCG showed suspicion toward the mainline Roman Catholic hierarchy and was characterized by a ““selective traditionalism.”” Regarding the endtime, i

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20

Jirattikorn, Amporn. "Buddhist Holy Man Khruba Bunchum: The Shift in a Millenarian Movement at the Thailand–Myanmar Border." Journal of Social Issues in Southeast Asia 31, no. 2 (2016): 377–412. http://dx.doi.org/10.1355/sj31-2a.

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21

Aung-Thwin, Maitrii. "Structuring revolt: Communities of interpretation in the historiography of the Saya San rebellion." Journal of Southeast Asian Studies 39, no. 2 (2008): 297–317. http://dx.doi.org/10.1017/s0022463408000222.

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AbstractThe category of rebellion has held a special place in the epistemological construction of Southeast Asian culture, as studies of anti-colonial movements and their underlying ideological foundations have revealed strikingly similar modes for articulating protest. In particular, the combination of religion with resistance has endured as a useful framework for not only understanding how particular Southeast Asians may have conceptualised the historical processes associated with colonialism, but for how ‘autonomous’ vocabularies remained intact and available to rural communities in times o

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22

Bradford, Helen. "Women, Gender and Colonialism: Rethinking the History of the British Cape Colony and its Frontier Zones, c. 1806–70." Journal of African History 37, no. 3 (1996): 351–70. http://dx.doi.org/10.1017/s0021853700035519.

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That many studies in African and imperial history neglect women and gender is a commonplace. Using a case-study – the British Cape Colony and its frontier zones – this article attempts to demonstrate some consequences of this neglect. It argues, firstly, that it generates empirical inaccuracies as a result of the insignificance accorded to gender differentiation and to women themselves. Secondly, representations of women as unimportant, and men as ungendered, result in flawed analysis of both men and the colonial encounter. This view is argued in detail for two events: an 1825 slave rebellion

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23

Nicholls, David. "Richard Cobden and the International Peace Congress Movement, 1848–1853." Journal of British Studies 30, no. 4 (1991): 351–76. http://dx.doi.org/10.1086/385989.

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Between 1848 and 1853 a series of major peace congresses was held—in Brussels (1848), Paris (1849), Frankfurt (1850), London (1851), Manchester (1853), and Edinburgh (1853). This midcentury period was one of great confidence and optimism in the likely success of the cause. Indeed, reading the reports of the congresses today, one is struck by the at times naive overoptimism of many delegates. This may in part have been the product of the millenarian atmosphere of the period. However, it has to be said that the congresses were also characterized by a strong sense of the practicality of their pro

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24

Darmadi, Dadi. "The Geger Banten of 1888: An Anthropological Perspective of 19th Century Millenarianism in Indonesia." Heritage of Nusantara: International Journal of Religious Literature and Heritage 4, no. 1 (2015): 65–84. http://dx.doi.org/10.31291/hn.v4i1.62.

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This paper tries to analyse the millenarian response of the Bantenese to the Western colonization from an anthropological perspective. The history of Banten at the end of the 19th and beginning of the 20th century was marked by various indigenous unrest, rebellion, and resistance against the colonial power. In 1888, several religious leaders of Sufi brotherhoods and community leaders in Cilegon, Banten led a revolt against the Dutch colonial government. This uprising was provoked by the Dutch’s trade regulation, a new economic system, and was fuelled by enduring religious sentiments against t

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25

Razdyiakonov, Vladislav. "The Revolution of the Spirits for the Spiritual Brotherhood: Russian Spiritualist Movement and Its Social Ideals." State Religion and Church in Russia and Worldwide 38, no. 4 (2020): 318–42. http://dx.doi.org/10.22394/2073-7203-2020-38-4-318-342.

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The article offers a reconstruction of the social ideals of Russian spiritualists. Main sources include texts revealing spiritualists’ ideas about the structure of the spiritual world; structure and characteristics of spiritual circles; and literary works by spiritualists reflecting their social ideals. Although the social and political views of Russian spiritualists were mostly conservative, their ontological views contained elements of social radicalism. The author distinguishes between the two types of spiritualists — rationalists and traditionalists — depending on their attitude towards th

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26

Topalov, Anne-Marie. "Religion et santé: le cas de la diététique des Adventistes du 7e jour." Social Compass 34, no. 4 (1987): 509–14. http://dx.doi.org/10.1177/003776868703400412.

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In the field of the relationships existing between a religious dynamic and a political process, are situated some health politics. This is the case, for instance, of the health politic that the Seventh Day Adventist Church promotes. This doctrine was born in USA in the mid 19th century, based upon the visions that Ellen Gould WHITE claims to have received from God. She was the prophetic leader of the adventist movement which inscribes itself in the Revivalism of this era, and among various millenarian and apo calyptic currents. This vision, concerning the meaning of the Apo calypse's message o

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27

Asani, A. S. "The Nation of Islam: An American Millenarian Movement. By Martha F. Lee. Syracuse, N.Y.: Syracuse University Press, 1996. 144 pp. $14.95 paper." Journal of Church and State 39, no. 3 (1997): 598–99. http://dx.doi.org/10.1093/jcs/39.3.598.

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28

Standing, Hilary. "K. S. Singh: Birsa munda and his movement 1874–1901: a study of a millenarian movement in Chotanagpur. xvii 289 pp. 6 plates. Calcutta, etc.: Oxford University Press, 1983. £15." Bulletin of the School of Oriental and African Studies 48, no. 3 (1985): 576–77. http://dx.doi.org/10.1017/s0041977x00038799.

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29

Walliss, John. "Charisma, volatility and violence: assessing the role of crises of charismatic authority in precipitating incidents of millenarian violence." Scripta Instituti Donneriani Aboensis 19 (January 1, 2006): 404–24. http://dx.doi.org/10.30674/scripta.67320.

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In this article the author develops some of the points he has made elsewhere regarding the role of what may be termed ‘crises of charismatic authority’ in producing volatility or even violence within marginal apocalyptic religious groups. The last quarter of the twentieth century witnessed several incidents where such groups engaged in violent actions against themselves, others in the outside world, or typically both (among them the Peoples Temple in Guayana in 1978, Branch Davidians in Waco, Texas in 1994, Order of the Solar Temple in Switzerland, Quebec and France in 1997, Aum Shirinkyo, Jap

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30

Dallmayr, Fred R. "Politics of the Kingdom: Pannenberg's Anthropology." Review of Politics 49, no. 1 (1987): 85–111. http://dx.doi.org/10.1017/s0034670500044314.

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Religion is again a lively topic not only in practical-political life but also in social and political thought. The latter development is by far more surprising and intriguing than the practical-political relevance. For some time, political theory had ostensibly settled accounts with, or resolved the status of, religious belief: basically churches and religious movements were classified as one type of interest groups (or “input variables”) within a comprehensive liberal-democratic model — a model secular in character but not intolerant, within limits, of religious convictions. On the part of o

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31

Tiedemann, R. G. "Protestant Revivals in China with Particular Reference to Shandong Province." Studies in World Christianity 18, no. 3 (2012): 213–36. http://dx.doi.org/10.3366/swc.2012.0022.

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Revivals have been a regular feature of the missionary enterprise. The modern Catholic and Protestant missionary movements themselves emerged from major religious revivals in the Western world. On the nineteenth-century China mission fields, Protestant missionaries from the mainline denominations frequently lamented the fact that their often nominal convert communities were lacking in Christian spirit and called for reinvigoration campaigns. It was, however, in the twentieth century that several large-scale revival movements occurred, starting with the ‘Manchurian revival’ of 1907–8 and culmin

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32

Khizhaya, Tatiana I. "The Phenomenon of Sabbatarianism: Nature, Types, and Brief History." Study of Religion, no. 4 (2019): 44–54. http://dx.doi.org/10.22250/2072-8662.2019.4.44-54.

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The article focuses on the analysis of Sabbatarianism, i.e. on clarifying the meaning of the term, identifying various kinds of this phenomenon, as well as researching its history. The topicality of the work stems from both uncertainty of the definitions of the concept under consideration and the lack of works in Russian religious studies that deal with the problem of Sabbatarianism. During the study the author comes to the conclusion that the term “Sabbatarianism” is polysemantic. First, it implies special attention to the fourth commandment of the Decalogue in the Christian tradition, in whi

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33

Fazalbhoy, Nasteen. "Islam, Politics and Social Movements." American Journal of Islam and Society 9, no. 3 (1992): 416–17. http://dx.doi.org/10.35632/ajis.v9i3.2579.

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This book contains thirteen well-researched case studies on social movements in North Africa, India, the Middle East, and Iran. Each movement differs,as the issues and concerns vary according to area. This diversity is mademanageable by a neat categorization taking into account geography, periodization,and problematics, for example, and by the editors' clear explanation,in the first part of the book, of how the articles are arranged. In the second partare articles by Von Sivers, Clancy-Smith, Colonna, and Voll. Each authoranalyzes resistance and millenarian movements in precolonial (i.e., nine

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34

Kaplan, Jeffrey, and Michael J. St Clair. "Millenarian Movements in Historical Context." Review of Religious Research 34, no. 4 (1993): 379. http://dx.doi.org/10.2307/3511980.

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35

Butler, Jon. "Saving the Earth: The History of a Middle-Class Millenarian Movement. By Steven M. Gelber and Martin L. Cook. Berkeley: University of California Press, 1990. x +337 pp. $40.00." Church History 61, no. 4 (1992): 474–75. http://dx.doi.org/10.2307/3167823.

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36

Barkun, Michael. "Millenarian aspects of ‘white supremacist’ movements." Terrorism and Political Violence 1, no. 4 (1989): 409–34. http://dx.doi.org/10.1080/09546558908427037.

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37

GRUZINSKI, SERGE. "From The Matrix to Campanella: cultural hybrids and globalization." European Review 14, no. 1 (2006): 111–27. http://dx.doi.org/10.1017/s106279870600010x.

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Starting from an analysis of the recent film The Matrix, and emphasizing its millenarian and messianic components, the article goes on to consider the importance of millenarian and messianic movements in the Old World (especially Spain and Portugal) and the New world (especially Mexico, Peru and Brazil) in the 16th century, noting Tommaso Campanella's expectation of an imminent world monarchy. The conclusion is that these movements offered a privileged space for different religions to interact and to mix.

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38

Villa-Flores, J. "Religion, Politics, and Salvation: Latin American Millenarian Movements." Radical History Review 2007, no. 99 (2007): 242–51. http://dx.doi.org/10.1215/01636545-2007-014.

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39

Oosterwal, Gottfried. "Book Review: Cargo Cults and Millenarian Movements: Transoceanic Comparisons of New Religious Movements." Missiology: An International Review 21, no. 1 (1993): 89–90. http://dx.doi.org/10.1177/009182969302100121.

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40

La Rose, Elise. "Cargo Cults and Millenarian Movements: Transoceanic Comparisons of New Religious Movements. Garry Trompf." Journal of Religion 72, no. 4 (1992): 643. http://dx.doi.org/10.1086/489042.

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41

Miles, W. F. S. "Millenarian Movements as Cultural Resistance: The Karen and Martinican Cases." Comparative Studies of South Asia, Africa and the Middle East 30, no. 3 (2010): 644–59. http://dx.doi.org/10.1215/1089201x-2010-041.

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42

Lake, Obiagele. ": Cargo Cults and Millenarian Movements: Transoceanic Comparisons of New Religious Movements . G. W. Trompf." American Anthropologist 94, no. 2 (1992): 510–11. http://dx.doi.org/10.1525/aa.1992.94.2.02a00780.

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43

BARKER, JOHN. "Cargo Cults and Millenarian Movements: Transoceanic Comparisons of New Reiigious Movements . G. W. TROMPF." American Ethnologist 21, no. 4 (1994): 937–38. http://dx.doi.org/10.1525/ae.1994.21.4.02a00510.

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ROSCOE, PAUL B. "the far side of Hurun: the management of Melanesian millenarian movements." American Ethnologist 15, no. 3 (1988): 515–29. http://dx.doi.org/10.1525/ae.1988.15.3.02a00070.

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45

Palmer, David A. "Falun Gong: The End of Days. By MARIA HSIA CHANG. [New Haven and London: Yale University Press, 188 pp. $25.00; £16.99. ISBN 0-300-10227-5.]." China Quarterly 181 (March 2005): 181–83. http://dx.doi.org/10.1017/s0305741005270108.

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Since 1999, falun gong has been one of the most burning and sensitive political and religious issues in China, brought to the attention of the public around the world by demonstrations and media reports. Until Maria Hsia Chang's book, Falun Gong: The End of Days, was released this spring, no balanced book-length account of the facts surrounding falun gong was available. Chang's book provides the general public with an informative summary of the development of falun gong, its basic beliefs, the history of its repression by the Chinese state, and its connection with millenarian and sectarian tra

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46

McLeister, Mark. "Chinese Protestant Reactions to the Zhejiang “Three Rectifications, One Demolition” Campaign." Review of Religion and Chinese Society 5, no. 1 (2018): 76–100. http://dx.doi.org/10.1163/22143955-00501005.

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This paper analyzes the wider effects of church demolitions and cross removals in Zhejiang on another location within the Huadong region. Based on fieldwork conducted in 2014 and 2015, this paper argues that the demolition of churches and church crosses is a potential catalyst for millenarian beliefs within popular Christianity. Much of the research on millenarianism has focused on specific movements. However, this paper utilizes the concept of millenarianism as a “body of underground ideas and thought which circulates in a community” and argues that the Zhejiang events have heightened millena

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47

Wright, Robin M., and Jonathan D. Hill. "History, Ritual, and Myth: Nineteenth Century Millenarian Movements in the Northwest Amazon." Ethnohistory 33, no. 1 (1986): 31. http://dx.doi.org/10.2307/482508.

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48

Singh, David Emmanuel. "‘Saint-Making’ in a South Asian Tradition of Islam." Transformation: An International Journal of Holistic Mission Studies 36, no. 3 (2019): 184–95. http://dx.doi.org/10.1177/0265378819852271.

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This article relies entirely on the most significant primary sources and uses a phenomenological method of enquiry. It describes the stages that novices journey through in spiritual practice to ‘see God’ and to engage in what they describe as reports/testimonies and/or revelatory speech. Recognizing the location of the sect within the Mahdist/millenarian movements in Islam, the author points readers in the direction of possible parallels with other charismatic phenomena which could be further explored for intra- and inter-religious dialogue. The author, however, aims to conduct this type of co

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49

Whitsel, Brad, and Jeffrey Kaplan. "Radical Religion in America: Millenarian Movements from the Far Right to the Children of Noah." Review of Religious Research 39, no. 2 (1997): 186. http://dx.doi.org/10.2307/3512184.

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50

Wright, Stuart A., and Jeffrey Kaplan. "Radical Religion in America: Millenarian Movements from the Far Right to the Children of Noah." Sociology of Religion 60, no. 2 (1999): 205. http://dx.doi.org/10.2307/3711754.

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