By John R. Hall
Because the millennium ways, there's renewed curiosity in Apocalyptic visions. through the years, numerous teams, or cults have introduced the belief of the Apocalypse into the media. during this very important and well timed paintings, Apocalypse saw analyzes 5 of the main infamous cults of contemporary years. John R. corridor, in addition to Philip D. Schuyler and Sylvaine Trinh current a desirable and revealing account of spiritual sects and clash. Cults lined contain: the apocalypse at Jonestown * the department Davidians at Waco * the violent course of Aum Shinrikyo * the magical apocalypse of the sun Temple the mass suicide of Heaven's Gate. Apocalypse saw appears to be like are each one of those cults via an in-depth research. The authors convey how the non secular violence that introduced those teams to the eye of the world-at-large didn't erupt basic from the ideals of the cult fans. The personalities of the cult leaders are explored. What drove Jim Jones, David Koresh, and Michael Applewhite to develop into a few the realm most renowned ''murderers?'' What led usual voters to persist with those males? during this attention-grabbing paintings, all of those matters, in addition to numerous different are mentioned. Apocalypse saw also will make clear a few of the lesser identified, but both demanding cults. This ebook will examine vintage questions on the final word which means of lifestyles, and how within which cults sought solutions to such questions.
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Extra info for Apocalypse Observed: Religious Movements and Violence in North America, Europe, and Japan
In the glare of the media spotlight, the collective migration began in earnest in July of 1977. By September, the population of Jonestown had mushroomed to around a thousand people, around 70 per cent blacks, 30 per cent whites. A steady trickle of immigrants continued to arrive through October of 1978. The Concerned Relatives and the “concentration camp” There is no way of knowing how Jonestown would have developed as a communal settlement in the absence of the increasingly polarized conflict with its opponents.
Gone to the promised land The organizational and political successes of Peoples Temple by the mid-1970s give cause to wonder why Jim Jones did not move directly into the realm of politics, as other activist leaders of religious social movements have done. But the question is moot because the Temple became embroiled in controversy and migrated en masse to Guyana. Indeed, these developments reveal the precarious nature of Peoples Temple’s political successes, for those successes depended on the public-relations facade that hid the Temple’s more radical and dubious aspects from the wider society.
After Jonestown What is the cultural significance of Jonestown? The answer to this question hinges on highly contested questions about why the mass suicide occurred. With a basic narrative of the group’s history at hand, we can consider these questions. A general list of necessary preconditions—without which the murderous attack and mass self-destruction would not have occurred—might reasonably focus on the internal features of a group that could undertake such acts, specifically: • • • • a charismatic religious social movement an apocalyptic ideology a form of social organization adequate to maintain solidarity legitimacy enough among followers to exercise collective social control over the affairs of the community • sufficient economic and political viability • life within strong social boundaries in cognitive isolation from society at large.