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Artículos de revistas sobre el tema "Waco Branch Davidian Disaster"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 26 de enero de 2023

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1

Dallam, Marie W. "The Branch Davidian Symposium and Twentieth Anniversary Memorial, 18–19 April 2013". Nova Religio 17, n.º 2 (febrero de 2013): 61–73. http://dx.doi.org/10.1525/nr.2013.17.2.61.

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2013 marks the twentieth anniversary of the Branch Davidian tragedy in Waco, Texas. On 18 April 2013 an academic symposium was held at Baylor University featuring more than half a dozen speakers who explored topics related to the Branch Davidian religious community, the raid and siege, the fire, and the aftermath. On 19 April 2013 a memorial service was held in Waco that included speakers, a reading of the names of the dead, and the unveiling of a new museum exhibit about the Branch Davidians. The two events, recounted here, provided public forums for acknowledging and reflecting on the events that took place in Waco in 1993.

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2

MacWilliams, Mark. "Symbolic Resistance to the Waco Tragedy on the Internet". Nova Religio 8, n.º 3 (1 de marzo de 2005): 59–82. http://dx.doi.org/10.1525/nr.2005.8.3.59.

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For marginalized religious and political groups, the Internet is a powerful tool for informational and organizational purposes. Important examples of this are Branch Davidian and Waco-related websites. A survey of these sites shows that the controversy over what happened in 1993 that led to the Waco tragedy still rages on the Internet. Despite the fact that Branch Davidian survivors, Libertarians, Second Amendment rightists, and the militia movement have very different political, ideological, and in some cases, theological positions, they employ a common set of symbols to make their case——that what happened at the Branch Davidians' Mount Carmel was wrong. In particular, their websites use shared symbols to protest, effectively offering a powerful counter-vision in contrast to what they perceive as the promulgation of pernicious stereotypes and untruths about David Koresh, the Branch Davidians, and the Waco tragedy by the government and the mass media.

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3

Wright, Stuart A. "Revisiting the Branch Davidian Mass Suicide Debate". Nova Religio 13, n.º 2 (1 de noviembre de 2009): 4–24. http://dx.doi.org/10.1525/nr.2009.13.2.4.

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This paper revisits the controversy, recently revived by British religious studies scholar, Kenneth C. G. Newport, that the Branch Davidians had a theological rationale for mass suicide and likely set fire to their own home. Newport couples the theological argument with assertions of "unassailable evidence" regarding the government's reports as if no alternative explanation is plausible. The paper challenges Newport's claim to the "unassailable evidence" found in government reports. Despite his largely uncritical acceptance of the official version of events, the reliability of the government's case is hampered in a number of ways. These include, among other things: false or misleading statements by federal officials; lost, mishandled, and/or concealed evidence; an independent arson report that challenges the government's conclusions; the suppression of evidence through extensive redaction and the use of procedural rulings; and exclusion of evidence in the federal civil trial. I also contend that the tragic déénouement at Waco has to be viewed in the cultural context in which it emerged. Waco came to symbolize a deep political divide during a period of growing fears about "big government" and broad swaths of antigovernment sentiment, and, as such, served as a proxy for culture war battles in the early-to-mid 1990s. When examined against the backdrop of these disturbing machinations and conditions, the evidence supporting mass suicide at Mount Carmel is hardly unassailable.

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4

Kerstetter, Todd M. "A Journey to Waco: Autobiography of a Branch Davidian". Nova Religio 18, n.º 3 (2014): 128–29. http://dx.doi.org/10.1525/nr.2015.18.3.128.

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5

Wright, Stuart A. "Justice Denied: The Waco Civil Trial". Nova Religio 5, n.º 1 (1 de octubre de 2001): 143–51. http://dx.doi.org/10.1525/nr.2001.5.1.143.

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ABSTRACT: A critical analysis is conducted of the wrongful death lawsuit brought against the United States government by Branch Davidian survivors and relatives. It is argued that a flawed verdict, exonerating the government of wrongdoing, was the result of evidentiary and procedural rulings by the trial judge that prevented the jury from hearing key evidence. The substance of this evidence is discussed and evaluated for its implications in producing an engineered verdict.

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6

Wessinger, Catherine. "Armageddon in Waco: Critical Perspectives on the Branch Davidian Conflict". Nova Religio 1, n.º 1 (octubre de 1997): 122–38. http://dx.doi.org/10.1525/nr.1997.1.1.122.3.

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7

Stahl, William A. y Stuart A. Wright. "Armageddon in Waco: Critical Perspectives on the Branch Davidian Conflict". Sociology of Religion 57, n.º 4 (1996): 426. http://dx.doi.org/10.2307/3711903.

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8

Sullivan, Lawrence. "“No Longer the Messiah”: Us Federal Law Enforcement Views of Religion in Connection with the 1993 Siege of Mount Carmel Near Waco, Texas". Numen 43, n.º 2 (1996): 213–34. http://dx.doi.org/10.1163/1568527962598278.

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AbstractAt the request of the United States Department of Justice and Department of the Treasury, the author reviewed the actions of Federal law enforcement agencies in Waco, Texas during the 1993 siege of the Branch Davidian religious community led by David Koresh, during which dozens of people died, including both federal officers and civilians. This article analyzes the views of religion which predominate among Federal law enforcement agents and which came to light during his review of the Waco incident.

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9

Newport, Kenneth G. C. ""A Baptism by Fire": The Branch Davidians and Apocalyptic Self-Destruction". Nova Religio 13, n.º 2 (1 de noviembre de 2009): 61–94. http://dx.doi.org/10.1525/nr.2009.13.2.61.

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This article responds to criticisms of my book, The Branch Davidians of Waco, made by other contributors in this issue of Nova Religio. I begin by addressing directly the points raised by Stuart Wright and Catherine Wessinger and suggest that in both cases these scholars have failed to do justice to the evidence. In the second part of the paper I outline my own views relating to the Waco fire. Throughout I argue that the Branch Davidians set fire to Mount Carmel themselves and that they did so for a particular theological reason: they expected that through fire would come a rebirth to life in the new Davidian Kingdom.

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10

Richardson, James T. "““Showtime”” in Texas: Social Production of the Branch Davidian Trials". Nova Religio 5, n.º 1 (1 de octubre de 2001): 152–70. http://dx.doi.org/10.1525/nr.2001.5.1.152.

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ABSTRACT: This article analyzes the two major legal trials involving surviving members of the Branch Davidian sect that was involved in the fiery conflagration outside of Waco, Texas, in 1993. The criminal trial, which took place in 1994, and the wrongful death civil trial against the federal government, which occurred in 2000, are analyzed from the perspectives of the sociology of law and deviance theory. The analysis presumes that both trials were social productions designed to present a certain definition of the situation and the parties involved in that situation. Using the analogy of the trials as socially produced dramas, this article describes the ways that discretion operated within a judicial system acting in a normative role, with special attention paid to the role of the judge in both cases.

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11

Gallagher, Eugene V. "The Persistence of the Millennium: Branch Davidian Expectations of the End after ““Waco””". Nova Religio 3, n.º 2 (1 de abril de 2000): 303–19. http://dx.doi.org/10.1525/nr.2000.3.2.303.

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12

Wessinger, Catherine. "Autobiographies of Three Surviving Branch Davidians". Fieldwork in Religion 1, n.º 2 (1 de septiembre de 2005): 165–97. http://dx.doi.org/10.1558/firn.v1i2.165.

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This article provides an initial report on oral histories being collected from three surviving Branch Davidians: Bonnie Haldeman, the mother of David Koresh, Clive Doyle, and Sheila Martin. Their accounts are being made into autobiographies. Interviews with a fourth survivor, Catherine Matteson, are being prepared for deposit in an archive and inform the material gathered from Bonnie Haldeman, Clive Doyle, and Sheila Martin. Oral histories provided by these survivors humanize the Branch Davidians, who were dehumanized and erased in 1993 by the application of the pejorative ‘cult’ stereotype by the media and American law enforcement agents. These Branch Davidian accounts provide alternate narratives of what happened in 1993 at Mount Carmel Center outside Waco, Texas, to those provided by American federal agents, and flesh out the human dimensions of the community and the tragedy. Branch Davidians are differentiated from many other people primarily by their strong commitment to doing God's will as they understand it from the Bible. Otherwise they are ordinary, intelligent people with the same emotions, loves, and foibles as others.

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13

Fazekas, Csaba. "Impact of the Waco Branch Davidian Case and the Anticult Movement in Post-Communist Hungary". Nova Religio 26, n.º 1 (1 de agosto de 2022): 59–82. http://dx.doi.org/10.1525/nr.2022.26.1.59.

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This article examines the ways Hungarian political life and public debate were influenced by the news media’s coverage of the 1993 conflict involving the Branch Davidians living at Mount Carmel Center near Waco, Texas and United States federal agents, in which a total of eighty-six people were killed. After the collapse of the Soviet political system, new religious movements began spreading rapidly in Eastern European nations at the beginning of the 1990s. The first anticult movements in Hungary were closely connected to the political conservativism and traditional religiosity represented by so-called “historical” Christian churches. The conservative governing parties aimed to restrict new religious movements by withdrawing financial support and by enacting a new law on religion and denominations resulting in anticult propaganda disseminated by the state. The news about the conflict and deaths at Mount Carmel Center played an important catalyzing role in the anticult parliamentary and press debates in Hungary. The tragedy of the deaths at Mount Carmel became one of the most important arguments in the hands of politicians in Hungary who wanted to limit freedom of religion for members of new religious movements.

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14

Wittmer, Matthew D. "Traces of the Mount Carmel Community: Documentation and Access". Nova Religio 13, n.º 2 (1 de noviembre de 2009): 95–113. http://dx.doi.org/10.1525/nr.2009.13.2.95.

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This article highlights some of the Waco Branch Davidian material holdings acquired by the Texas Collection at Baylor University and provides general information about the kinds of materials that have been acquired about this community and the siege and fire that occurred in 1993. I cite related materials in other collections to provide an overview of the kinds of records that are accessible, restricted, or inaccessible to the public regarding the David Koresh community and previous generations of religious communities who resided on the Mount Carmel property. To date, the collections at Baylor University and Texas State University––San Marcos are two of the most comprehensive efforts to preserve and provide access to a range of documentation about this community's history.

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15

Brodie, Renee. "Review of Armageddon in Waco: Critical Perspectives on the Branch Davidian Conflict edited by Stuart A. Wright". Religious Studies and Theology 17, n.º 2 (11 de marzo de 2007): 100–101. http://dx.doi.org/10.1558/rsth.v17i2.100.

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16

Laycock, Joseph P. "Conversion by Infection". International Journal for the Study of New Religions 1, n.º 2 (12 de enero de 2011): 261–78. http://dx.doi.org/10.1558/ijsnr.v1i2.261.

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The Omega Man (1971), starring Charlton Heston, is a film adaptation of the book I Am Legend by Richard Matheson. Matheson’s novel tells the tale of Robert Neville, the last man left alive after germ warfare has infected humanity with vampirism. The Omega Man differs from the original novel and its other adaptations in several ways: The most notable is that it imbues Heston’s character with obvious Christ-like symbolism. A more significant change went largely unnoticed: instead of vampires, those infected with the plague become part of a militant group called “The Family.” Although The Family is never overtly described as a religion, the antagonists speak to a popular fear of new religious movements that emerged in the 1960s. By pitting a medicalized Christ against a disease-like religion, The Omega Man helped to engender a dual perspective of deviant religion as simultaneously medical and heretical. This dual perspective would shape the discourse of the “cult wars in the United States for decades, from the abductions carried out by cult “deprogrammers” to the siege of the Branch Davidian compound in Waco, Texas.

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17

Gallagher, Eugene V. "Review: The Waco Branch Davidian Tragedy: What Have We Learned or Not Learned, Produced by J. Phillip Arnold and Directed by Minji Lee". Nova Religio 25, n.º 4 (1 de mayo de 2022): 148–50. http://dx.doi.org/10.1525/nr.2022.25.4.148.

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18

Kyle, Richard. "Armageddon in Waco: Critical Perspectives on the Branch Davidian Conflict. Edited by Stuart A. Wright. Chicago: University of Chicago Press, 1995. xxvi + 394 pp. $49.95 cloth; $15.95 paper." Church History 68, n.º 1 (marzo de 1999): 231–33. http://dx.doi.org/10.2307/3170184.

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19

"Armageddon in Waco: critical perspectives on the Branch Davidian conflict". Choice Reviews Online 33, n.º 07 (1 de marzo de 1996): 33–4225. http://dx.doi.org/10.5860/choice.33-4225.

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