Materials for a History of Studies of Crisis Cults: A Bibliographic Essay

Barre, Weston La

doi:10.1086/201167

Cited by 79 publications

(15 citation statements)

References 47 publications

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“…The use of specialized knowledge within local groups fostered the replication of similar structures of inequality within diverse cultural contexts by "routinization" of rituals and practices in the context of religious sodalities or priesthoods (Oyuela, 2001(Oyuela, , 2002. There are hints that such a process may have begun in the context of a "crisis cult" (La Barre, 1971) with multiple causes, but the specifics of its origin and spread remain vague. There also are reasons to believe that this first occurred within the context of a network of what Carneiro (2002) calls "autonomous village cultures" or simply "tribal culture" rather that what he identifies as chiefdoms (Carneiro, 1981).…”

Section: Theoretical Approaches To the Chibchan Worldmentioning

confidence: 99%

The Emergence of Social Complexity in the Chibchan World of Southern Central America and Northern Colombia, AD 300?600

Hoopes

2005

J Archaeol Res

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The societies of southern Central America and northern South America, a region historically occupied by Chibchan-speaking peoples, have long been acknowledged as valuable sources of information on chiefdoms and other forms of prestate social organization. Most studies, however, have focused on chiefdoms that are known ethnographically or ethnohistorically with an emphasis on the sixteenth century and the immediate precontact period. This paper reviews archaeological evidence from an earlier period in an attempt to elucidate general patterns associated with the earliest appearance of social inequality. The centuries between AD 300 and 600 are characterized by the first widespread use of prestige goods manufactured from gold and jade, special cemeteries for the interment of elites, and a rich iconography. Detailed consideration of recent research relevant to the events of this period highlights some of the problems inherent in the archaeological identification of hierarchy, chiefdoms, leadership, and other features of prestate complex societies.

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Section: Theoretical Approaches To the Chibchan Worldmentioning

confidence: 99%

The Emergence of Social Complexity in the Chibchan World of Southern Central America and Northern Colombia, AD 300?600

Hoopes

2005

J Archaeol Res

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“…Many of the martyred were wearing &dquo;ghost shirts&dquo; as a sign that they followed Wovoka; they believed that the shirts made them bulletproof (La Barre 1970).…”

Section: The Native American Ghost Dance Movementmentioning

confidence: 99%

“…The above sketch mentions some of the most cited authors: A. E C. Wallace (1956); Norman Cohn (1961); Eric Hobsbawm (1965[1959); Peter Worsley (1968 [ 195 7 ] ) ; Bryan Wilson (1973); Kennelm Burridge (1969); and Weston La Barre (1971). An earlier, classic article is Ralph Linton's &dquo;Nativistic Movements&dquo; (1943).…”

Section: Suggested Reading Sequence For Further Studymentioning

confidence: 99%

Btb Readers Guide: Millennialism

Duling

1994

Biblical Theology Bulletin: Journal of Bible and Culture

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This Readers Guide describes a phenomenon that social scientists and social historians call "millennialism." The guide stresses the potential value of millennialism for the study of ancient Judaism and early Christianity. r 1 illennialism describes a social movement of people whose central belief is that the present oppressive world is in crisis and will soon end, usually by some cataclysmic event, and that this world will be replaced by a new, perfect, blissful, and trouble-free world, often believed to be a restoration of some perfect time and place of old; so intense is this hope that those who accept it engage in preparing for the coming new age, or even try to bring it about, especially by some political activity. Illustrations of MillennialismThere are many movements from different times and places that social scientists and historians influenced by the social sciences describe with the word &dquo;millennialism.&dquo; Here are four well known illustrations. First-Century Visionary ChristianityRevelation, the last book of the Second Testament, contains several passages which indicate that a small group of early Christians believed that they were being persecuted. Written in western Asia Minor (western Turkey) during the late first-century, John of Patmos, the book's author, emphasized that their oppression was religious and political. He said that some Christians had been executed because they had refused to worship the Roman emperor as a god (2:1; 6:9, 16-18) . Like Jesus, they were martyrs. According to John, the heavenly Jesus, symbolized as a sacrificial lamb, would return as a conquering warrior-Messiah. He would bind and imprison his evil archenemy, Satan, in a pit sealed for a thousand years. As part of one of his last visions, John wrote:Then I saw thrones [in heaven], and seated on them were those to whom judgment was committed. Also I saw the souls of those who had been beheaded for their testimony to Jesus and for the word of God, and who had not worshiped the beast [probably the Roman emperor (Rev 14:16-17)] or its image and had not received its mark on their foreheads or their hands. They came to life, and reigned with Christ a thousand years. The rest of the dead did not come to life until the thousand years were ended. This is the first resurrection. Blessed and holy is he who shares in the first resurrection! Over such the second death has no power, but

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“…6 So characterized, Mau Mau became a useful example for use the in comparative analysis of cults and religious movements. See, for example, Fernandez (1964) and La Barre (1971). 7 The relationship between African grievances and African politics is the dominant theme of chapters II to VI, especially pages 220-233; the "Mau Mau" oath is analyzed on pages 241-262; while the European "myth of Mau Mau" is treated on pages 320-334.…”

Section: The Relationship Between Mau Mau and Nationalismmentioning

confidence: 99%

Nationalism, Ethnicity, and Modernity: The Paradox of Mau Mau

Berman¹

1991

Canadian Journal of African Studies / Revue canadienne des étud

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ResumeLe facteur au centre de l'imeret que /'on cominue de porter aux Mau Mau esc sa relation paradoxa/e avec le nationa/isme au Kenya. Les deux imerpreracions dominances des Mau Mau -culte religieux demoniaque et nationalisme militant-ecaiem touces deux basees sur /es esperances de Ia theorie de Ia modernisation concernant le deve/oppemem inevitable d'ecats-nations seculaires. Mais elles mettaient en valeur soit respectivemenc les aspects culturels, soit /es aspects materiels du mouvement Mau Mau. On ne peut comprendre ces differences qu 'en les reliant aux contextes politiques differents des annees 50 et 6o. Le concept de Benedict Anderson se/on /eque/ /e nationa/isme serait une "communaute imagi111ie" conduit a une meil/eure comprehension des Mau Mau com me faisam partie d'un combat sur /e sens de /'ethnicite Kikuyu et sa relation problematique avec les divisions internes de classes et /es so/ida rites au 11iveau national plus large.

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Materials for a History of Studies of Crisis Cults: A Bibliographic Essay

Cited by 79 publications

References 47 publications

The Emergence of Social Complexity in the Chibchan World of Southern Central America and Northern Colombia, AD 300?600

The Emergence of Social Complexity in the Chibchan World of Southern Central America and Northern Colombia, AD 300?600

Btb Readers Guide: Millennialism

Nationalism, Ethnicity, and Modernity: The Paradox of Mau Mau

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