Wild Wild Country: Cult Doc Directors Answer All Your Burning Questions
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The Beloved: a Documentary Film on the History
Edith Cowan University Research Online Theses: Doctorates and Masters Theses 2018 The Beloved: A documentary film on the history and aftermath of Fremantle’s Rajneesh sannyasin community – and – Hidden Realities: Transcendental Structures in Documentary Film: An exegesis Joseph London Edith Cowan University Follow this and additional works at: https://ro.ecu.edu.au/theses Part of the Film and Media Studies Commons Recommended Citation London, J. (2018). The Beloved: A documentary film on the history and aftermath of Fremantle’s Rajneesh sannyasin community – and – Hidden Realities: Transcendental Structures in Documentary Film: An exegesis. https://ro.ecu.edu.au/theses/2130 This Thesis is posted at Research Online. https://ro.ecu.edu.au/theses/2130 Edith Cowan University Copyright Warning You may print or download ONE copy of this document for the purpose of your own research or study. The University does not authorize you to copy, communicate or otherwise make available electronically to any other person any copyright material contained on this site. You are reminded of the following: Copyright owners are entitled to take legal action against persons who infringe their copyright. A reproduction of material that is protected by copyright may be a copyright infringement. Where the reproduction of such material is done without attribution of authorship, with false attribution of authorship or the authorship is treated in a derogatory manner, this may be a breach of the author’s moral rights contained in Part IX of the Copyright Act 1968 (Cth). Courts have the power to impose a wide range of civil and criminal sanctions for infringement of copyright, infringement of moral rights and other offences under the Copyright Act 1968 (Cth). -
Religion and Technology in the 21St Century
Volume XIX - (2018) Religion and Technology in the 21st Century RONALD J. BROWN Brown, Ronald J. Journal of Unification Studies Vol. 19, 2018 - Pages 133-172 On April 7, 2018, the New England-Maritimes Regional Group (NEMAAR) of the American Academy of Religion (AAR) held its annual conference at the Wentworth Institute of Technology in Boston. The theme of the conference was technology and religion. In keeping with the theme, I presented a paper titled, “The Technology Empowered Cleric and the End of Religions as we know them.” My presentation focused on one aspect of the impact of technology on religion as humanity moves into the 21st century, the rise of the super-empowered cleric. In this article, I will add five other, sometimes conflicting, characteristics of twenty-first century religions: 1) They are shaped by super-empowered clerics; 2) They are focused on the future; 3) They are transient; 4) They are global; 5) They deify humans; and 6) They are politicized. I will illustrate each of these characteristics with an example of a 21st century religion and its leader. I will conclude by applying these categories to the ministry of Rev. and Mrs. Sun Myung Moon. 1. Super-Empowered Clerics Since time immemorial, certain individuals have emerged from the masses, seized power, and ruled as chiefs, kings, dictators, or presidents. These rulers constructed cities, waged wars, amassed wealth, destroyed rivals, and created empires. To legitimize and strengthen their power they established priesthoods, constructed temples, and claimed divine legitimacy. Once the Hebrew kings Saul, David, and Solomon achieved mastery over the twelve unruly and independent tribes of Israel, they conquered Jerusalem, declared it the sole capital of the Jews, destroyed the shrines and outlawed the rituals of the various tribes, transferred the Ark of the Covenant to Jerusalem, and constructed the famed Temple of Jerusalem. -
The Agate Fall 2018.Indd
— Fall 2018 — JEFFERSON COUNTY HISTORICAL SOCIETY CONTENTS THE WHITE BUFFALO, A SCHOOL PAPER FOR THE AGES REVIEW OF NETFLIX WILD, WILD COUNTRY AGATE WINS AWARD WESTSIDE PROJECT UPDATE N.S. 10 Dear Agate Readers, OU’RE HOLDING THE TENTH ISSUE of THE AGATE, a journal of local (Jeff erson County and Central Oregon) history for (mainly) local Y readers. Supported by the Jeff erson County Historical Society and distributed by the Madras Pioneer to its readership, THE AGATE is the only publication of its kind in Central Oregon. There’s nothing essentially magical about the number ten, but we’re proud of carrying on twice a year for fi ve years now, a run capped earlier this year by the Oregon Heritage Commission giving THE AGATE its “Award for Excellence”— the only Oregon publication so honored. We’re especially keen on this issue, with its focus on the extraordinary history Jeff erson County Historical of the Madras High School newspaper, the White Buff alo, and its peerless adviser Society Offi cers, Directors E. Howard Hillis. The “WB” attained and held national recognition, including 22 President: Lottie Holcomb • 541-475-7488 “All American” ratings between 1958 and 1971; and we are thrilled and honored to be publishing here the essay by Margaret McBride Lehrman, who went from V. President: Betty Fretheim • 541-475-0583 working on the “WB” with Howard Hillis to becoming an Emmy-winning Secretary: Jennie Smith • 541-475-1159 director of NBC national news. Perhaps no one ever thought of seriously covering Treasurer: Elaine Henderson • 541-475-2306 the history of a high school newspaper until now—but then it’s likely that there David Campbell • 541-475-7327 has never been a school paper quite like the White Buff alo in its prime years. -
The Rajneesh Sannyasin Community in Fremantle
The Rajneesh sannyasin community in Fremantle Paula O’Brien Bachelor of Arts with First Class Honours in Communication Studies A thesis submitted for the degree of Research Masters with Training 2008 DECLARATION I declare that this thesis is my own account of my research and contains as its main content work which has not previously been submitted for a degree at any tertiary education institution. .................................... Paula O’Brien ABSTRACT In the early eighties, the world media depicted the emergence of a spiritual movement popularly known as the Orange People, or Rajneeshees. Dedicated to an Indian guru, named Bhagwan Shree Rajneesh, they dressed in orange-coloured clothes, wore a wooden beaded-necklace with a photo of the Bhagwan on it and called themselves sannyasins, a term traditionally related to Indian religious discipleship. The spectacular nature of this movement invited the attention of the media and indeed, generated much interest, particularly in their sexual practices. As with other media inspired fashions, the movement appeared quickly and seemingly disappeared as quickly. Rajneesh was extirpated as a unique person in much the same way that superstars pass in and out of the world. Most scholarly work on the subject considers Rajneesh and the Orange People to be a product of their time, the media effectuating the primary evolution of the group. During this time, Fremantle in Western Australia became a major centre for the movement. Using interviews with 21 sannyasins still living in Fremantle, this study documents the rise, expression and demise of the sannyasin community in Fremantle. The interviews illuminate the development of the movement from its earliest days in India to its high point in Oregon, as being in everyway consistent with a normal corporate growth facilitated by its presence in media. -
Western Legal History
WESTERN LEGAL HISTORY THE JOURNAL OF THE NINTH JUDICIAL CIRCUIT HISTORICAL SOCIETY 25THANNIVERSARY ISSUE VOLUME 25, NUMBERS I & 2 2012 Western Legal History is published semiannually, in spring and fall, by the Ninth Judicial Circuit Historical Society, 125 S. Grand Avenue, Pasadena, California 91105, (626) 795-0266/fax (626) 229-7476. The journal explores, analyzes, and presents the history of law, the legal profession, and the courts- particularly the federal courts-in Alaska, Arizona, California, Hawai'i, Idaho, Montana, Nevada, Oregon, Washington, Guam, and the Northern Mariana Islands. Western Legal History is sent to members of the NJCHS as well as members of affiliated legal historical societies in the Ninth Circuit. Membership is open to all. Membership dues (individuals and institutions): Patron, $1,000 or more; Steward, $750-$999; Sponsor, $500-$749; Grantor, $250-$499; Sustaining, $100-$249; Advocate, $50-$99; Subscribing (nonmembers of the bench and bar, lawyers in practice fewer than five years, libraries, and academic institutions), $25-$49. Membership dues (law firms and corporations): Founder, $3,000 or more; Patron, $1,000-$2,999; Steward, $750-$999; Sponsor, $500-$749; Grantor, $250-$499. For information regarding membership, back issues of Western Legal History, and other society publications and programs, please write or telephone the editor. POSTMASTER: Please send change of address to: Editor Western Legal History 125 S. Grand Avenue Pasadena, California 91105 Western Legal History disclaims responsibility for statements made by authors and for accuracy of endnotes. Copyright @2012, Ninth Judicial Circuit Historical Society ISSN 0896-2189 The Editorial Board welcomes unsolicited manuscripts, books for review, and recommendations for the journal. -
Madara Vilne
Madara Vilne https://doi.org/10.22364/cl.70.08 Mg. theol., LU Teoloģijas fakultātes doktorante MADARA VILNE OŠO IZPRATNE PAR GARĪGUMU UN “JAUNAS SABIEDRĪBAS VĪZIJA” – RADŽNIŠPURAMAS PIEMĒRS Ošo (jeb īstajā vārdā Čandra Mohans Džains) ticis atzīts par vienu no ievērojamākajām 20. gadsimta personībām un pat nodēvēts par “bīstamāko cilvēku kopš Jēzus Kristus”.1 Latvijas grāmatplaukti arvien (jau 30 gadu pēc viņa nāves) turpina pildīties arvien jau- niem viņa runu transkriptiem un tulkojumiem – bet cik daudz mēs zinām par šī mistiķa reālo filosofiju, ne tikai kādiem fragmentiem un citātiem? Domāju, ka Ošo uzskats par garīgumu kā individuālas, iekšējas reliģiozitātes formu ir aplūkošanas vērts, jo ne vien lieliski saskan ar mūsdienu tendencēm, bet pat, ļoti iespējams, ir tās veidojis. Pētnieki ir uzdevuši jautājumu par Ošo “veiksmes stāstu” – vai nereti par “kapitālisma guru” dēvē- tais skolotājs no Indijas bija tikai krāpnieks un veiksmīgs biznesmenis, vai arī sakritības pēc viņš piedāvāja mūsdienu cilvēka ausīm patīkamas idejas? Tāpat tēmas aktualitāte saistīta arī ar Ošo veidotās Radžnišpuramas kopienas skandalozo raksturu (pārstāvot, piemēram, lielāko bioterorisma aktu ASV vēsturē) un atjaunoto interesi par to līdz ar Netflix dokumentālo filmu sēriju “Wild Wild Country” 2018. gadā. Raksta mērķis būtībā ir analizēt Radžnišpuramas kopienā notikušo Ošo garīguma un “jaunas sabiedrības vī- zijas” kontekstā – vai “oranžo cilvēku projekts” totāli izgāzās, vai arī kopienas izjukšanu var vērtēt citādi? Lai risinātu šo jautājumu, vispirms nedaudz ielūkošos Ošo biogrāfijā 1 Šie vārdi pieder amerikāņu literātam Tomam Robinam. Ošo, Prast dzīvot un prast mirt ([Rīga]: Sētava, 2012), 255. MADara VILNE 153 un “hermeneitikā” jeb tajā, kā īsti lasāmi un uztverami viņa izteikumi. Pēc tam sīkāk aplūkošu viņa vīziju, sabiedrības izvērtējumu, garīgā ceļa mērķi un būtību. -
Orange People
Orange People by Silvia Bombardini Rajneeshpuram “We are materialist spiritualists. Nothing like this has ever happened in the world” thus speaks Osho for his disciples, a mellifluous voice sizzling with sibilants from the sabulous archive clip halfway through episode one of Chapman and Maclain Way’s breakthrough documentary series, Wild Wild Country. Indian mystic of worldwide fame, Osho was known at the time, the 80s, as Bhagwan Shree Rajneesh – or more informally to his delight, as the ‘rich man’s Guru’, for the unabashed and unambiguous championing of luxury in his teaching, as the spiritual lifestyle of a flowering being. He led by example: sometimes referred to, as well, as the ‘Rolls Royce Guru’, he’s murmured to have owned, at one point, a personal fleet of 93 sumptuous sedans. “He was like this … blackbird that collects shiny things” recalls Jane Stork, a former follower and the author of Breaking the Spell: My Life as a Rajneeshee and the Long Journey Back to Freedom, later on in the episodes. Then going by the sannyasin name of Ma Shanti B, Stork was one among the crimson-clad residents of Rajneeshpuram, the Bhagwan’s visionary city-commune in rural Oregon, America, whose rapid rise and fall, between 1981 and 1985, Wild Wild Country chronicles. On 64,229 acres of desert – the Big Muddy Ranch – purchased on his behalf, on the advice of the Bhagwan’s young secretary and chief lieutenant Ma Anand Sheela, Rajneeshpuram took root overnight. Elle.com describes Sheela, for all her faults that will become clear, as a luminous, monochrome icon.