Posts tagged: Religion
A high-profile Indian anti-superstition activist, who was campaigning for a law to ban black magic, has been shot dead in the city of Pune, police say.
Narendra Dabholkar, 71, was attacked by two gunmen on motorbikes while he was taking his morning walk.
He was known for founding the Committee for the Eradication of Blind Faith more than 20 years ago.
Annalee Newitz writes:
Gay marriage sounds like an ultra-contemporary idea. But almost twenty years ago, a Catholic scholar at Yale shocked the world by publishing a book packed with evidence that same-sex marriages were sanctioned by the early Christian Church during an era commonly called the Dark Ages.
John Boswell was a historian and religious Catholic who dedicated much of his scholarly life to studying the late Roman Empire and early Christian Church. Poring over legal and church documents from this era, he discovered something incredible. There were dozens of records of church ceremonies where two men were joined in unions that used the same rituals as heterosexual marriages. (He found almost no records of lesbian unions, which is probably an artifact of a culture which kept more records about the lives of men generally.) […]
How could these marriages have been forgotten by history? One easy answer is that — as Boswell argues — the Church reframed the idea of marriage in the 13th century to be for the purposes of procreation. And this slammed the door on gay marriage. Church scholars and officials worked hard to suppress the history of these marriages in order to justify their new definition.
Full Story: io9: Gay marriage in the year 100 AD
Deirdre Sugiuchi interviews Julia Scheeres, author of A Thousand Lives: The Untold Story of Jonestown, who makes the case that the infamous “kool-aid incident” was murder, not suicide:
Guernica: How, after seeding that initial idea in their minds, did he end up trapping them—if that’s what happened—in the jungle?
Julia Scheeres: Here’s the key thing: Everyone who went to Jonestown thought they could leave at any time if they didn’t like it. But once they arrived, via a two-day river boat trip, Jones confiscated their money and passports. He told them that if they wanted to go back to the United States, they could swim back: he wasn’t paying their airfare. I believe his plan all along was to sequester them in an isolated spot and kill them. Most Peoples Temple members arrived in Jonestown in the summer of 1977, and he introduced the notion of “revolutionary suicide” soon after. They were shocked; they’d immigrated to Jonestown seeking a better life for themselves and their children only to discover their pastor was intent on killing them. One of the most heartbreaking things I discovered in my research was dozens of notes to Jones from residents begging him to let them return to California. One mother said her daughter was having nightmares after listening to debates on the best way to kill the one thousand residents of Jonestown, and that she didn’t know how to convince her daughter that “death was a good thing.” Many offered to send down their paychecks for the rest of their lives if he’d let them go. He couldn’t of course; they would have let the world know that he’d gone completely mad.
I think the folks who joined Jones’s church did so because they truly believed in his stated ideals of racial equality and social justice. That’s why he was able to convince one thousand of them to immigrate to the jungle of Guyana. Although history has stigmatized Jonestown residents as the people who “drank the Kool-aid,” I’d argue that they were noble idealists. Furthermore, they were murdered. They didn’t willingly drink poison—they were forced to do so at gunpoint. They sought the ideal, only to have their leader horribly betray them.
Full Story: Guernica Magazine: Untold Stories
Mike Dash on the “affaire de Bizoton”:
What all this means, I think, is that vodou became a fault line running through the very heart of Haitian society after 1804. For most citizens, and especially for the rural blacks who had borne the brunt both of slavery and the struggle for independence, it became a potent symbol of old dignities and new freedoms: a religion that, as Dubois notes, helped “carve out a place where the enslaved could temporarily escape the order that saw them only as chattel property” during colonial times, and went on to “create communities of trust that stretched between the different plantations and into the towns.” For the local elite, who tended to be of mixed race and were often French-educated, though, vodou was holding Haiti back. It was alien and frightening to those who did not understand it; it was associated with slave rebellion; and (after Soulouque’s rise), it was also the faith of the most brutal and backward of the country’s rulers.
These considerations combined to help make Haiti a pariah state throughout the 19th century. Dessalines and his successor, Henry Christophe—who had every reason to fear that the United States, France, Britain and Spain would overthrow their revolution and re-enslave the population, given the chance—tried to isolate the country, but even after economic necessity forced them to reopen the trade in sugar and coffee, the self-governing black republic of Haiti remained a dangerous abomination in the eyes of every white state involved in the slave trade. Like Soviet Russia in the 1920s, it was feared to be almost literally “infectious”: liable to inflame other blacks with the desire for liberty. Geffrard was not the only Haitian leader to look for ways to prove that his was a nation much like the great powers—Christian, and governed by the rule of law.
Full Story: The Trial That Gave Vodou A Bad Name
The Source Family is a new documentary about the far out hippie commune/cult of the same name. It debuted in New York City on May 1 and will be hitting indie theaters across the country soon. The Hairpin has a good write-up.
The film follows the book The Source: The Untold Story of Father Yod, Ya Ho Wa 13, and The Source Family.
Occult America author Mitch Horowitz writes:
Many academics and observers of cult phenomena, such as psychologist Philip G. Zimbardo of Stanford, agree on four criteria to define a cult. The first is behavior control, i.e., monitoring of where you go and what you do. The second is information control, such as discouraging members from reading criticism of the group. The third is thought control, placing sharp limits on doctrinal questioning. The fourth is emotional control—using humiliation or guilt. Yet at times these traits can also be detected within mainstream faiths. So I would add two more categories: financial control and extreme leadership.
Horowitz also recently delivered the State of the Occult Address with Richard Smoley. I haven’t read it, but thought some of you might be interested.
The comic is being serialized at Study Group Comics every Wednesday. There’s a warning that this is not safe for work, but I haven’t noticed anything particular racy — but perhaps the comic will get more explicit as it progresses, so watch out for that.
My interview with Brubaker is here.
Tim McGirk writes about the struggle that Tibetan Buddhist rinpoches — an honorific generally given to supposed reincarnations of past lamas — are having in the modern world:
By and large, the lineage of rinpoches survived intact for eight centuries, until the Chinese Red Army invaded Tibet, in 1950. It was easier to maintain this system when the “precious ones” were locked inside monasteries ringed by mountains, far from worldly distractions. But in exile, this tradition is fast unraveling. The younger rinpoches are exposed to all of the twenty-first century’s dazzling temptations. The irony is that while Tibetan Buddhism is gaining more adherents around the world, an increasing number of rinpoches are abandoning their monastic vows. Some are having a hard time finding their own path through the complexities of modern society and feel unable, or unqualified, to pass on much in the way of advice. Neither their early training in the monastery nor, supposedly, the good karma of their past lives as teachers is able to shield them entirely from the afflictions that the rest of us experience—desire, rage, attachment, envy, and egotism. The pull of samsara, the flow of worldly existence, can be overwhelming. One Tibetan Buddhist monastery in the foothills of the Indian Himalayas has two tests for graduation: first, monks are sent out onto a snowbank wearing only a wet sheet and told to keep themselves warm by tumo, a sort of heat-generating meditation; second, those who pass the first round are sent to the monastery’s printing house in Old Delhi, a neighborhood that teems with prostitutes and myriad sensory distractions. For young monks, the stint in Old Delhi is the harder test.
Full Story: The Believer: Reincarnation in Exile
Ann Neumann writes about William Coleman, a U.S. prisoner who has been on a hunger strike for the past five years:
There are two places in the U.S. where you can be fed against your will: a Catholic hospital and a prison.
Staff turned off the video camera typically used to record medical procedures. They strapped Coleman down at “four points” with seatbelt-like “therapeutic” restraints. Edward Blanchette, the internist and prison medical director at the time, pushed a thick, flexible tube up Coleman’s right nostril. Rubber scraped against cartilage and bone and drew blood. Coleman howled. As the tube snaked into his throat, it kinked, bringing the force of insertion onto the sharp edges of the bent tube. They thought he was resisting so they secured a wide mesh strap over his shoulders to keep him from moving. A nurse held his head. Blanchette finally realized that the tube had kinked and pulled it back out. He pushed a second tube up Coleman’s nose, down his throat, and into his stomach. Blanchette filled the tube with vanilla Ensure. Coleman’s nose bled. He gagged constantly against the tube. He puked. As they led him back to his cell, the cuffs of Coleman’s gray sweatshirt were soaked with snot, saliva, vomit, and blood.
“I have been tortured,” he would say later. And it was enough to make Coleman start drinking fluids again. For a while. When he stopped a few months later, the prison force-fed him again, and twelve more times over the next two years. By last year they could no longer use Coleman’s right nostril. A broken nose in his youth and repeated insertion of the tube have made it too sensitive.
Full Story: Guernica: The Longest Hunger Strike