Betty Bombed Un Official Fan Site Tribute

Betty Bombed : This Is An Un Official Fan Site Tribute
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Movie Title Year Distributor Notes Rev Formats All About '_' 1972 Arrow Productions BJOnly Clip 1 Sensuous Vixens 1971 VCX 2 DO Sex USA 1970 Arrow Productions DRO Weirdos and the Oddballs 1972 After Hours Cinema First American Ancestor" of Zen,[13] the Buddhist preacher Anagarika Dharmapala, and the Jain preacher Virchand Gandhi.[14] This conference gave Asian religious teachers their first wide American audience.[7] In 1911, the Nazareth Baptist Church, the first and one of the largest modern African initiated churches, was founded by Isaiah Shembe in South Africa.[7][15] The early 20th Century also saw a rise in interest in Asatru. The 1930s saw the rise of the Nation of Islam and the Jehovah's Witnesses in the United States; the rise of the Rastafari movement in Jamaica; the rise of Cao Ðài and Hòa H?o in Vietnam; the rise of Soka Gakkai in Japan; and the rise of Yiguandao in China. In the 1940s, Gerald Gardner began to outline the modern pagan religion of Wicca.
New religious movements expanded in many nations in the 1950s and 1960s. Japanese new religions became very popular after the Shinto Directive (1945) forced the Japanese government to separate itself from Shinto, which had been the state religion of Japan, bringing about greater freedom of religion. In 1954 Scientology was founded in the United States and the Unification Church was founded in South Korea.[7] In 1955 the Aetherius Society was founded in England. It and some other NRMs, have been called UFO religions because they combine the belief in extraterrestrial life with traditional religious principles.[16][17][18] In 1965, Paul Twitchell founded Eckankar, an NRM derived partially from Sant Mat. In 1966 the International Society for Krishna Consciousness was founded in the United States by A.C. Bhaktivedanta Swami Prabhupada[19] and Anton LaVey founded the Church of Satan. In 1967, The Beatles' visit to Maharishi Mahesh Yogi in India brought public attention to the Transcendental Meditation movement.[20][21] Practitioners of Falun Dafa perform spiritual exercises in Guangzhou, China. In the late 1980s and 1990s, the decline of communism and the revolutions of 1989 opened up new opportunities for NRMs. Falun Gong was first taught publicly in Northeast China in 1992 by Li Hongzhi. At first it was accepted by the Chinese government and by 1999 there were 70 million practitioners in China,[22] [23]but in July 1999 the government started to view the movement as a threat and began attempts to eradicate it.

In the 21st century, many NRMs are using the Internet to give out information, to recruit members, and sometimes to hold online meetings and rituals.[7] That is sometimes referred to as cybersectarianism.[24][25] Sabina Magliocco, professor of Anthropology and Folklore at California State University, Northridge, has discussed the growing popularity of new religious movements on the Internet.[26] In 2006 J. Gordon Melton, executive director of the Institute for the Study of American Religions at the University of California, Santa Barbara, told The New York Times that 40 to 45 new religious movements emerge each year in the United States.[27] In 2007, religious scholar Elijah Siegler said that, though no NRM had become the dominant faith in any country, many of the concepts they first introduced (often referred to as "New Age" ideas) have become part of worldwide mainstream culture.[7] Beliefs and practices A Rasta man wearing symbols of his religious identity in Barbados As noted by Barker, NRMs cannot all be "lumped together" and differ from one another on many issues.[28] Virtually no generalisation can be made about NRMs that applies to every single group,[29] with Barrett noting that "generalizations tend not to be very helpful" when studying NRMs.[30] Melton expressed the view that there is "no single characteristic or set of characteristics" that all new religions share, "not even their newness."[31] Bryan Wilson wrote, "Chief among the miss-directed assertions has been the tendency to speak of new religious movements as if they differed very little, if at all, one from another. The tendency has been to lump them altogether and indiscriminately to attribute to all of them characteristics which are, in fact, valid for only one or two."[32] NRMs themselves often claim that they exist at a crucial place in time and space.[33] Scriptures Some NRMs have their own unique scriptures, while others reinterpret existing texts,[34] utilizing a range of older elements.[35] They frequently claim that these are not new, but rather had been forgotten truths that are only now being revived.[36] NRM scriptures often incorporate modern scientific knowledge, sometimes with the claim that they are bringing unity to science and religion.[37] Some NRMs believe that their scriptures are received through the process of mediumship.[38] The Urantia Book, the core scripture of the Urantia Movement, was published in 1955 and is said to be the product of a continuous process of revelation from "celestial beings" which began in 1911.[39] Some NRMs, particularly those that are forms of occultism, have a prescribed system of courses and grades through which members can progress.[40] Celibacy Certain NRMs promote celibacy, the state of voluntarily being unmarried, sexually abstinent, or both. Some, including the Shakers and more recent NRMs inspired by Hindu traditions, see it as a lifelong commitment. Others, including the Unification Church, as a stage in spiritual development.[41] In some Buddhist NRMs celibacy is practiced mostly by older women who become nuns.[42] Some people join NRMs and practice celibacy as a rite of passage in order to move beyond previous sexual problems or bad experiences.[43] Groups that promote celibacy require a strong recruitment drive to survive; the Shakers established orphanages to bring new individuals into their community.[44] Violence Violent incidents involving NRMs are extremely rare and unusual.[quantify] In those cases where a large number of casualties resulted, the new religion in question was led by a charismatic leader.[45] Beginning in 1978 with the deaths of 913 members of the Peoples Temple in Jonestown, Guyana by both murder and suicide an image of "killer cults" came to public attention. A number of subsequent events contributed to this. In 1994, members of the Order of the Solar Temple committed suicide in Canada and Switzerland. In 1995 members of the Japanese new religion Aum Shinrikyo murdered a number of people, including through a sarin attack on the Tokyo subway. In 1997, 39 members of the Heaven's Gate group committed suicide in the belief that their spirits would leave the Earth and join a passing comet.[46] There have also been cases in which members of NRMs have been killed after they engaged in dangerous actions due to their mistaken belief in their own invincibility; in Uganda several hundred members of the Holy Spirit Movement were killed as they approached gunfire because its leader, Alice Lakwena, told them that they would be protected from bullets by the oil of the shea tree.[47] Leadership and succession Mary Baker Eddy Many NRMs are founded and led by a charismatic leader.[48] The death of any religion's founder represents a significant moment in its history. Over the months and years following its leader's death, the movement can die out, fragment into multiple groups, consolidate its position, or change its nature to become something quite different that what its founder intended. In some cases a NRM moves closer to the religious mainstream after the death of its founder.[49] A number of founders of new religions established plans for succession to prevent confusion after their deaths. Mary Baker Eddy, the American founder of Christian Science, spent fifteen years working on her book The Manual of the Mother Church, which laid out how the group should be run by her successors.[50] The leadership of the Bahá'í Faith passed through a succession of individuals until 1963 when it was assumed by the Universal House of Justice, members of which are elected by the worldwide congregation.[51][52] A.C. Bhaktivedanta Swami Prabhupada, the founder of the International Society for Krishna Consciousness, appointed 11 “Western Gurus” to act as initiating gurus and to continue to direct the organisation.[53][54][55] However, according to British scholar of religion Gavin Flood, "many problems followed from their appointment and the movement has since veered away from investing absolute authority in a few, fallible, human teachers.”[56] Membership Demographics NRMs typically consist largely of first-generation believers,[57] and thus often have a younger average membership than mainstream religious congregations.[58] Some NRMS have been formed by groups who have split from a pre-existing religious group.[48] As these members grow older, many have children who are then brought up within the NRM.[59] In the Third World, NRMs most often appeal to the poor and oppressed sectors of society.[60] Within Western countries, they are more likely to appeal to members of the middle and upper-middle classes,[60] with Barrett stating that new religions in the UK and US largely attract "white, middle-class late teens and twenties."[61] There are exceptions, such as the Rastafari movement and the Nation of Islam, which have primarily attracted disadvantaged black youth in Western countries.[60] A popular conception, unsupported by evidence, holds that those who convert to new religions are either mentally ill or become so through their involvement with them.[62] Dick Anthony, a forensic psychologist noted for his writings on the brainwashing controversy,[63][64] has defended NRMs, and in 1988 argued that involvement in such movements may often be beneficial: "There's a large research literature published in mainstream journals on the mental health effects of new religions. For the most part the effects seem to be positive in any way that's measurable."[65] Joining Jehovah's Witnesses evangelising from house to house Those who convert to a NRM typically believe that in doing so they are gaining some benefit in their life. This can come in many forms, from an increasing sense of freedom, to a release from drug dependency, and a feeling of self-respect and direction. Many of those who have left NRMs report that they have gained from their experience. There are various reasons as to why an individual would join and then remain part of an NRM, including both push and pull factors.[66] According to Marc Galanter, Professor of Psychiatry at NYU,[67] typical reasons why people join NRMs include a search for community and a spiritual quest. Sociologists Stark and Bainbridge, in discussing the process by which people join new religious groups, have questioned the utility of the concept of conversion, suggesting that affiliation is a more useful concept.[68] A popular explanation for why people join new religious movements is that they have been "brainwashed" or subject to "mind control" by the NRM itself.[69] This explanation provides a rationale for "deprogramming", a process in which members of NRMs are illegally kidnapped by individuals who then attempt to convince them to reject their beliefs.[69] Professional deprogrammers therefore have a financial interest in promoting the "brainwashing" explanation.[70] Academic research however has demonstrated that these brainwashing techniques "simply do not exist".[71] Leaving Many members of NRMs leave these groups of their own free will.[72] Some of those who do so retain friends within the movement.[73] Some of those who leave a religious community are unhappy with the time that they spent as part of it.[73] Leaving a NRM can pose a number of difficulties.[74] It may result in their having to abandon a daily framework that they had previously adhered to.[75] It may also generate mixed emotions as ex-members lose the feelings of absolute certainty that they had held while in the group.[74] Reception Academic scholarship Main article: Academic study of new religious movements "Three basic questions have been paramount in orienting theory and research on NRMs: what are the identifying markers of NRMs that distinguish them from other types of religious groups?; what are the different types of NRMs and how do these different types relate to the established institutional order of the host society?; and what are the most important ways that NRMs respond to the sociocultural dislocation that leads to their formation?" — Sociologist of religion David G. Bromley[76] The academic study of new religious movements is known as 'new religions studies' (NRS).[77] The study draws from the disciplines of anthropology, psychiatry, history, psychology, sociology, religious studies, and theology.[78] Barker noted that there are five sources of information

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