Population Structure Acording to Race and Religion
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Exploration of a DDC/UDC View of Religion
EPC Exhibit 134-11.3 May 12, 2011 THE LIBRARY OF CONGRESS Dewey Section To: Caroline Kent, Chair Decimal Classification Editorial Policy Committee Cc: Members of the Decimal Classification Editorial Policy Committee Karl E. Debus-López, Chief, U.S. General Division From: Giles Martin, Assistant Editor Dewey Decimal Classification OCLC Online Computer Library Center, Inc Re: Chronological/regional view of 200 Religion For some time now we have been exploring the development of an alternative view of 200 Religion to reduce the perceived Christian bias in the standard notational sequence for religions in 200. The UDC 2 Religion schedule, revised in 2000, includes a chronological/regional view of religion that is a promising model for such an alternative arrangement. Much of the work on this has been done by Ia McIlwaine (formerly the editor-in-chief of the Universal Decimal Classification – UDC) and Joan Mitchell. I have attached a paper that they presented on the subject as Appendix 2 to this exhibit. The paper’s citation is: McIlwaine, Ia, and Joan S. Mitchell. 2006. ―The New Ecumenism: Exploration of a DDC/UDC View of Religion.‖ In Knowledge Organization for a Global Learning Society: Proceedings of the 9th International ISKO Conference, 4-7 July 2006, Vienna, Austria, edited by Gerhard Budin, Christian Swertz, and Konstantin Mitgutsch, p. 323-330. Würzberg: Ergon. I have also attached a top-level summary of the arrangement of religions and sects in UDC 2 Religion as Appendix 1. As can be seen in Appendix 1, at the top level UDC uses three principles of arrangement: (1) It generally arranges religions chronologically in order of the foundation of the world’s major religions, though the grouping at 25 (Religions of antiquity. -
Handbook of Religious Beliefs and Practices
STATE OF WASHINGTON DEPARTMENT OF CORRECTIONS HANDBOOK OF RELIGIOUS BELIEFS AND PRACTICES 1987 FIRST REVISION 1995 SECOND REVISION 2004 THIRD REVISION 2011 FOURTH REVISION 2012 FIFTH REVISION 2013 HANDBOOK OF RELIGIOUS BELIEFS AND PRACTICES INTRODUCTION The Department of Corrections acknowledges the inherent and constitutionally protected rights of incarcerated offenders to believe, express and exercise the religion of their choice. It is our intention that religious programs will promote positive values and moral practices to foster healthy relationships, especially within the families of those under our jurisdiction and within the communities to which they are returning. As a Department, we commit to providing religious as well as cultural opportunities for offenders within available resources, while maintaining facility security, safety, health and orderly operations. The Department will not endorse any religious faith or cultural group, but we will ensure that religious programming is consistent with the provisions of federal and state statutes, and will work hard with the Religious, Cultural and Faith Communities to ensure that the needs of the incarcerated community are fairly met. This desk manual has been prepared for use by chaplains, administrators and other staff of the Washington State Department of Corrections. It is not meant to be an exhaustive study of all religions. It does provide a brief background of most religions having participants housed in Washington prisons. This manual is intended to provide general guidelines, and define practice and procedure for Washington State Department of Corrections institutions. It is intended to be used in conjunction with Department policy. While it does not confer theological expertise, it will, provide correctional workers with the information necessary to respond too many of the religious concerns commonly encountered. -
PAGANISM a Brief Overview of the History of Paganism the Term Pagan Comes from the Latin Paganus Which Refers to Those Who Lived in the Country
PAGANISM A brief overview of the history of Paganism The term Pagan comes from the Latin paganus which refers to those who lived in the country. When Christianity began to grow in the Roman Empire, it did so at first primarily in the cities. The people who lived in the country and who continued to believe in “the old ways” came to be known as pagans. Pagans have been broadly defined as anyone involved in any religious act, practice, or ceremony which is not Christian. Jews and Muslims also use the term to refer to anyone outside their religion. Some define paganism as a religion outside of Christianity, Judaism, Hinduism, Islam, and Buddhism; others simply define it as being without a religion. Paganism, however, often is not identified as a traditional religion per se because it does not have any official doctrine; however, it has some common characteristics within its variety of traditions. One of the common beliefs is the divine presence in nature and the reverence for the natural order in life. In the strictest sense, paganism refers to the authentic religions of ancient Greece and Rome and the surrounding areas. The pagans usually had a polytheistic belief in many gods but only one, which represents the chief god and supreme godhead, is chosen to worship. The Renaissance of the 1500s reintroduced the ancient Greek concepts of Paganism. Pagan symbols and traditions entered European art, music, literature, and ethics. The Reformation of the 1600s, however, put a temporary halt to Pagan thinking. Greek and Roman classics, with their focus on Paganism, were accepted again during the Enlightenment of the 1700s. -
Wicca, Witchcraft and the Goddess Revival: an Examination of the Growth of Wicca in Post-War America
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by UDORA - University of Derby Online Research Archive Wicca, witchcraft and the Goddess revival: An examination of the growth of Wicca in post-war America. Item type Book chapter Authors Ball, Caroline Citation Ball, C. (2018) 'Wicca, Witchcraft and the Goddess Revival: An examination of the growth of Wicca in post- war America', in Beavis, M.A. & Hwang, H.H-S., M. (eds.) 'Goddesses in Myth, History and Culture', Lytle Creek, CA: Mago Books. Publisher Mago Books Downloaded 13-Jan-2019 02:54:54 Link to item http://hdl.handle.net/10545/622746 Chapter 20 Wicca, Witchcraft and the Goddess Revival: An examination of the growth of Wicca in post-war America Caroline Ball Preface When dealing with a topic as unfamiliar as Wicca is to many, it seems important before progressing further to establish just what is meant by the terms ‘pagan’, ‘neopagan’, ‘witch’ and ‘Wiccan’, both to scholars and those to whom the terms apply. There is a great deal of debate concerning this matter, which does not look to be reconciled any time soon, and many, scholars included, are wont to use these terms interchangeably. It does not help that in many cases there is no single specific definition accepted by both groups, as in the case of Wicca; or that the official dictionary definition is outdated and reflects a quite clearly Christian bias. For example, the Oxford English Dictionary defines a ‘pagan’ as “heathen; unenlightened or irreligious”. One can see immediately how offensive, not to mention inaccurate, such a description would seem to pagans, who are neither unenlightened nor irreligious. -
Religion and the Return of Magic: Wicca As Esoteric Spirituality
RELIGION AND THE RETURN OF MAGIC: WICCA AS ESOTERIC SPIRITUALITY A thesis submitted for the degree of PhD March 2000 Joanne Elizabeth Pearson, B.A. (Hons.) ProQuest Number: 11003543 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 11003543 Published by ProQuest LLC(2018). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 AUTHOR’S DECLARATION The thesis presented is entirely my own work, and has not been previously presented for the award of a higher degree elsewhere. The views expressed here are those of the author and not of Lancaster University. Joanne Elizabeth Pearson. RELIGION AND THE RETURN OF MAGIC: WICCA AS ESOTERIC SPIRITUALITY CONTENTS DIAGRAMS AND ILLUSTRATIONS viii ACKNOWLEDGEMENTS ix ABSTRACT xi INTRODUCTION: RELIGION AND THE RETURN OF MAGIC 1 CATEGORISING WICCA 1 The Sociology of the Occult 3 The New Age Movement 5 New Religious Movements and ‘Revived’ Religion 6 Nature Religion 8 MAGIC AND RELIGION 9 A Brief Outline of the Debate 9 Religion and the Decline o f Magic? 12 ESOTERICISM 16 Academic Understandings of -
Researching New Religious Movements
Researching New Religious Movements ‘The most important “first” that this book achieves is its bold questioning of the whole intellectual apparatus of the sociology of religion as it has been applied to the understanding of the new religious movements. I am confident that Elisabeth Arweck’s study will quickly become required reading in the sociology of new religious movements.’ Professor David Martin, Emeritus Professor of Sociology, London School of Economics, University of London ‘Powerful and original . it succeeds triumphantly in being at the same time an important, high-quality academic study and a book for our times.’ Professor David Marsland, Professorial Research Fellow in Sociology, University of Buckingham New religious movements such as Scientology, Jehovah’s Witnesses and the Unification Church (Moonies) are now well established in mainstream cul- tural consciousness. However, responses to these ‘cult’ groups still tend to be overwhelmingly negative, characterized by the furious reactions that they evoke from majority interests. Modern societies need to learn how to respond to such movements and how to interpret their benefits and dangers. Researching New Religious Movements provides a fresh look at the history and development of ‘anti-cult’ groups and the response of main- stream churches to these new movements. In this unique reception study, Elisabeth Arweck traces the path of scholarship of new religious move- ments, exploring the development of research in this growing field. She con- siders academic and media interventions on both sides, with special emphasis on the problems of objectivity inherent in terminologies of ‘sects’, ‘cults’, and ‘brainwashing’. Ideal for students and researchers, this much- needed book takes the debate over new religious movements to a more sophisticated level. -
In the United States District Court for the Western
IN THE UNITED STATES DISTRICT COURT FOR THE WESTERN DISTRICT OF WISCONSIN - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - MARK WALLS-SAWCHUK, Petitioner, ORDER v. 02-C-0663-C DICK VERHAGEN and TOM LALIBERTE, Respondents. - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - This is a proposed civil action for monetary and declaratory relief brought pursuant to 42 U.S.C. § 1983. Petitioner Mark Walls-Sawchuk, who is currently an inmate at the Oakhill Correctional Institution in Oregon, Wisconsin, alleges that respondents violated his First Amendment rights by denying him religious books written by or about Aleister Crowley. Petitioner has submitted the initial partial payment required under § 1915(b)(1). In addressing any pro se litigant’s complaint, the court must construe the complaint liberally. See Haines v. Kerner, 404 U.S. 519, 521 (1972). However, the prisoner’s complaint must be dismissed if, even under a liberal construction, it is legally frivolous, malicious, fails to state a claim upon which relief may be granted, or seeks money damages 1 from a defendant who is immune from such relief. See 42 U.S.C. § 1915e. Because petitioner’s First Amendment claim is legally frivolous, he will be denied leave to proceed in forma pauperis. In his complaint and attachments, petitioner makes the following material allegations of fact. ALLEGATIONS OF FACT Petitioner is an inmate at the Oakhill Correctional Institution in Oregon, Wisconsin. Respondent Dick Verhagen is the warden and respondent Tom Laliberte is the administrative captain at Oakhill Correctional Institution. On January 1, 2002, petitioner completed a DOC-1090 form in which he noted he is a member of the Wiccan faith and his religious community is the “O.T.O. -
INTRODUCTION Contemporary Paganism—Which Consists of Wicca and Witchcraft, Druidry, Heathenry, Asatru, Goddess-Worship, Ethnic
INTRODUCTION Contemporary Paganism—which consists of Wicca and Witchcraft, Druidry, Heathenry, Asatru, Goddess-worship, Ethnic Reconstructions, and many other traditions—is a movement that is still young and establishing its identity and place on the global religious landscape. The members of the movement confront a paradox of wanting to continue to grow and unify, and of also wishing to maintain its char- acteristic diversity of traditions, identities, and rituals. Not surprisingly, the modern Pagan movement has had a restless and schismatic forma- tion period, most notably in the United States, but has also been the catalyst for some of the most innovative religious expressions, praxes, theologies, and communities. In some ways, the nature of contemporary Paganism—polyvalent, syncretic, and creative—makes it diffi cult to formulate a satisfying and accurate defi nition of this religious phenomenon. The defi nition of Paganism submitted by Michael York* which has been promoted by the academic Pagan Studies series, edited by Chas Clifton and Wendy Griffi n, puts emphasis on the commonalities between the various Pagan traditions. It includes sacred relationships and experiences that reach beyond monotheism and steps outside conventional institutionalized religious practices. Reliance on revelation or scriptures is de-empha- sized in favor of relationships, and an immanent spirituality is also acknowledged that includes reverence for land and place, as well as reverence for the tangible living things and unseen participating spirits that inhabit it. Even this kind of overarching working defi nition does not fully capture the fl ux and ambiguity of contemporary Paganism. A nuanced understanding of this movement requires an extended treatment that explicates and describes the many facets of modern Paganism—a treatment that provides scholars and practitioners with a sense of Paganism’s rich diversity, as well as its characteristic ambiva- lence toward formal institutionalization, rejection of homogeneity, and fl uid, permeable identity. -
Mytho-Historical Narratives and Identity-Discourse in Hungarian
Social Constructions of the Native Faith: Mytho-historical Narratives and Identity-discourse in Hungarian Neo- paganism by Ádám Kolozsi Submitted to Central European University Nationalism Studies Program In partial fulfillment of the requirements for the degree of Master of Arts Advisor: Professor András Kovács CEU eTD Collection Budapest, Hungary 2012 Abstract This thesis provides a detailed examination of the historical roots and national ideologies of contemporary Hungarian native faith movements, focusing specifically on the narrative boundary-setting mechanisms. In my historical research, based on the analysis of primary resources, I am looking for the roots of neo-pagan concepts in Hungary. In the narrative analysis of contemporary neo-pagan discourses, I examine the ethnic myths, historical memories, national ideologies and symbolic boundary-setting mechanisms. The thesis shows that native-faith myths (re)define actual group boundaries and reinforce current group identifications. In this way, neo-pagan nationalism contributes to the reformulation of national ideologies, national sentiments and „groupist‟ ideas. I argue that the public success of native faith ideas is explicable by their fitting to broader group beliefs of contemporary ethno-nationalism. CEU eTD Collection 2 Acknowledgment I would like to thank Professor Vlad Naumescu and Professor Balázs Trencsényi for their help. I wish to thank for Mr. Scott Simpson from the Jagellonian University and Viola Teisenhoffer (‗from the Japanese Garden‘) for their suggestions and for the inspiring discussions about international neo-paganism. I would also like to thank my supervisor, Professor András Kovács for his help and for his direction with this project. CEU eTD Collection 3 Table of Contents I. -
Chapter 20 Wicca, Witchcraft and the Goddess Revival
Wicca, witchcraft and the Goddess revival: An examination of the growth of Wicca in post-war America. Item Type Book chapter Authors Ball, Caroline Citation Ball, C. (2018) 'Wicca, Witchcraft and the Goddess Revival: An examination of the growth of Wicca in post-war America', in Beavis, M.A. & Hwang, H.H-S., M. (eds.) 'Goddesses in Myth, History and Culture', Lytle Creek, CA: Mago Books. Publisher Mago Books Download date 25/09/2021 14:21:48 Link to Item http://hdl.handle.net/10545/622746 Chapter 20 Wicca, Witchcraft and the Goddess Revival: An examination of the growth of Wicca in post-war America Caroline Ball Preface When dealing with a topic as unfamiliar as Wicca is to many, it seems important before progressing further to establish just what is meant by the terms ‘pagan’, ‘neopagan’, ‘witch’ and ‘Wiccan’, both to scholars and those to whom the terms apply. There is a great deal of debate concerning this matter, which does not look to be reconciled any time soon, and many, scholars included, are wont to use these terms interchangeably. It does not help that in many cases there is no single specific definition accepted by both groups, as in the case of Wicca; or that the official dictionary definition is outdated and reflects a quite clearly Christian bias. For example, the Oxford English Dictionary defines a ‘pagan’ as “heathen; unenlightened or irreligious”. One can see immediately how offensive, not to mention inaccurate, such a description would seem to pagans, who are neither unenlightened nor irreligious. In general, one must look at the context in which the word is used to determine its meaning. -
200 Religion
200 200 Religion Beliefs, attitudes, practices of individuals and groups with respect to the ultimate nature of existences and relationships within the context of revelation, deity, worship Including public relations for religion Class here comparative religion; religions other than Christianity; works dealing with various religions, with religious topics not applied to specific religions; syncretistic religious writings of individuals expressing personal views and not claiming to establish a new religion or to represent an old one Class a specific topic in comparative religion, religions other than Christianity in 201–209. Class public relations for a specific religion or aspect of a religion with the religion or aspect, e.g., public relations for a local Christian church 254 For government policy on religion, see 322 See also 306.6 for sociology of religion See Manual at 130 vs. 200; also at 200 vs. 100; also at 201–209 and 292–299 SUMMARY 200.1–.9 Standard subdivisions 201–209 Specific aspects of religion 210 Philosophy and theory of religion 220 Bible 230 Christianity 240 Christian moral and devotional theology 250 Local Christian church and Christian religious orders 260 Christian social and ecclesiastical theology 270 History, geographic treatment, biography of Christianity 280 Denominations and sects of Christian church 290 Other religions > 200.1–200.9 Standard subdivisions Limited to comparative religion, religion in general .1 Systems, scientific principles, psychology of religion Do not use for classification; class in 201. -
From Christianity to Witchcraft: a Spiritual Journey
56 From Christianity to Witchcraft: A Spiritual Journey LORRI SHANNON WAS RAISED in a liberal Christian home. We did not always go to church, and when we did, it was not always the same one, as my mother was con- Istantly trying on different hats to see which one fit. She encouraged me to find my own way, and she never made me feel that hers was the right path for me. I ended up following the same road she did, however, going to various Christian churches, looking for the one that satisfied me. I have attended Baptist, Wesleyan, Methodist, and non-denominational churches, all the while search- ing for something that made sense. My last experience with the church was one that was fundamentalist Chris- tian. I originally began attending because my best friend did, and I was quickly sucked in by the non-traditional ways we prayed, the contemporary Christian songs we sang, and even by the fact that the church was in a warehouse. The fundamentalists thought that we are sinners and nothing we do will ever be good enough for the purity of God preyed upon my low self-esteem. As much as I became a “Bible-beating Christian,” however, I have always been an indepen- dent thinker, thanks in great part to my wonderful mother. Although it took me awhile, I eventually realized that something wasn’t right. The clincher was 57 watching a television program on cults and finding that my church qualified. I left and never looked back. That experience soured me on religion for a long time, and when I was ready to begin my spiritual journey anew, I started fresh.