Esta dissertação versa sobre o processo de construção da identidade a partir da questão religiosa de um grupo que se auto afirma Associação Evangélica da Missão Israelita do Novo Pacto Universal-AEMINPU, popularmente conhecidos como Israelitas, estabelecidos no Alto Solimões, na religião de fronteira do Brasil com o Peru. A questão principal dessa dissertação está centrada na prerrogativa de uma congregação religiosa originada no Peru adquirir uma notória expansão em meio ao espaço político e geográfico dentro deste país, e como estes dois aspectos, tanto o geográfico quanto o político, facilitaram na expansão deste movimento em terras brasileiras, alcançando assim região do Alto Solimões. De forma mais específica perceber a chegada dos primeiros Israelitas, como foram construídos, e constituídos, os primeiros espaços e a estruturação da religião no lado brasileiro. Buscou-se compreender os processos de identificação e autoafirmação dos integrantes desta religião, assim como os sentidos atribuídos à sua instalação na fronteira amazônica motivada por uma perspectiva milenarista e sua integração na sociedade benjaminense, especificamente sua inserção na economia local. / This dissertation is about the process of identity building based on a religious group called Associação Evangélica da Missão Israelita do Novo Pacto Universal-AEMINPU, locally known as Israelitas, established in the Alto Solimões region, in the Brazilian - Peruvian border. The core of this dissertation is that, in the prerogative of a religious congregation originated in Peru conquering a konwn expansion in the political and geographical aspects, it made it easy for this movement to expand throughout the brazilian land, reaching the Alto Solimões region. Specifically, perceiving the arrival of the first Israeli, how their spaces were built and conceived and their structure in the Brazilian side. We have tried to understand the processes of identification and self-assertion of the members of this religion, as well as the meaning given to their settlement in the Amazonian border, motivated by a Millenarianism perspective and their envolviment with the Benjaminian society, especially their insertion in the local economy.

Esta dissertação versa sobre o processo de construção da identidade a partir da questão religiosa de um grupo que se auto afirma Associação Evangélica da Missão Israelita do Novo Pacto Universal-AEMINPU, popularmente conhecidos como Israelitas, estabelecidos no Alto Solimões, na religião de fronteira do Brasil com o Peru. A questão principal dessa dissertação está centrada na prerrogativa de uma congregação religiosa originada no Peru adquirir uma notória expansão em meio ao espaço político e geográfico dentro deste país, e como estes dois aspectos, tanto o geográfico quanto o político, facilitaram na expansão deste movimento em terras brasileiras, alcançando assim região do Alto Solimões. De forma mais específica perceber a chegada dos primeiros Israelitas, como foram construídos, e constituídos, os primeiros espaços e a estruturação da religião no lado brasileiro. Buscou-se compreender os processos de identificação e autoafirmação dos integrantes desta religião, assim como os sentidos atribuídos à sua instalação na fronteira amazônica motivada por uma perspectiva milenarista e sua integração na sociedade benjaminense, especificamente sua inserção na economia local. / This dissertation is about the process of identity building based on a religious group called Associação Evangélica da Missão Israelita do Novo Pacto Universal-AEMINPU, locally known as Israelitas, established in the Alto Solimões region, in the Brazilian - Peruvian border. The core of this dissertation is that, in the prerogative of a religious congregation originated in Peru conquering a konwn expansion in the political and geographical aspects, it made it easy for this movement to expand throughout the brazilian land, reaching the Alto Solimões region. Specifically, perceiving the arrival of the first Israeli, how their spaces were built and conceived and their structure in the Brazilian side. We have tried to understand the processes of identification and self-assertion of the members of this religion, as well as the meaning given to their settlement in the Amazonian border, motivated by a Millenarianism perspective and their envolviment with the Benjaminian society, especially their insertion in the local economy.

Esta dissertação versa sobre o processo de construção da identidade a partir da questão religiosa de um grupo que se auto afirma Associação Evangélica da Missão Israelita do Novo Pacto Universal-AEMINPU, popularmente conhecidos como Israelitas, estabelecidos no Alto Solimões, na religião de fronteira do Brasil com o Peru. A questão principal dessa dissertação está centrada na prerrogativa de uma congregação religiosa originada no Peru adquirir uma notória expansão em meio ao espaço político e geográfico dentro deste país, e como estes dois aspectos, tanto o geográfico quanto o político, facilitaram na expansão deste movimento em terras brasileiras, alcançando assim região do Alto Solimões. De forma mais específica perceber a chegada dos primeiros Israelitas, como foram construídos, e constituídos, os primeiros espaços e a estruturação da religião no lado brasileiro. Buscou-se compreender os processos de identificação e autoafirmação dos integrantes desta religião, assim como os sentidos atribuídos à sua instalação na fronteira amazônica motivada por uma perspectiva milenarista e sua integração na sociedade benjaminense, especificamente sua inserção na economia local. / This dissertation is about the process of identity building based on a religious group called Associação Evangélica da Missão Israelita do Novo Pacto Universal-AEMINPU, locally known as Israelitas, established in the Alto Solimões region, in the Brazilian - Peruvian border. The core of this dissertation is that, in the prerogative of a religious congregation originated in Peru conquering a konwn expansion in the political and geographical aspects, it made it easy for this movement to expand throughout the brazilian land, reaching the Alto Solimões region. Specifically, perceiving the arrival of the first Israeli, how their spaces were built and conceived and their structure in the Brazilian side. We have tried to understand the processes of identification and self-assertion of the members of this religion, as well as the meaning given to their settlement in the Amazonian border, motivated by a Millenarianism perspective and their envolviment with the Benjaminian society, especially their insertion in the local economy.

Made available in DSpace on 2017-06-01T18:12:24Z (GMT). No. of bitstreams: 1 dissertacao_renata_silva.pdf: 15285836 bytes, checksum: caf1f9bfa24ce2a60ff86658ea0779cd (MD5) Previous issue date: 2008-01-23 / Our study focuses on the religious movement which arose in the Serra of Breus in Pernambuco, beginning in 1976, headed by Cícero José de Farias, known as My King . Farias stated that he had received from the Biblical God three missions: the first in 1932, the second in 1955, and the definitive one in 1988. In this one, God established that Cicero s mission would be to found the new earthly paradise. Such a mission would not transferable and Cícero, who from that moment on, would be known as Sadabe Alexandri de Farias and would receive as a reward, the gift of immortality. In 1999, when supposedly at the age of 115, Cícero died, the community of his disciples underwent a severe trial. Out of this situation, sprang our research problem: to understand how the disciples of My King lived and reconciled themselves to the fact of sickness and death since they believed their leader to have been immortal. This objective was pursued, stating from an analysis from the collected data from interviews with members of the remaining community as well as from documents written by Cícero and by applying the idea formulated by Peter Berger of the necessity that social groups have to form and to maintain plausible structures which give meaning to communal life and its continuance in time / Interessa-nos o estudo de um movimento religioso surgido na Serra dos Breus, em Pernambuco, a partir de 1976, liderado por Cícero José de Farias, dito Meu Rei . Este afirmava ter recebido do Deus da Bíblia três missões: uma, em 1932; outra, em 1955 e a definitiva, em 1988. Nesta, Deus estabelecera que a missão de Cícero seria fundar o novo paraíso terrestre. Tal missão seria intransferível e Cícero, que a partir daquele momento passaria chamar-se Sadabe Alexandri de Farias receberia, como uma espécie de prêmio, o dom da imortalidade. Quando, em 1999, com presumidos 115 ano, Cícero morreu, a comunidade de seus discípulos foi submetida a dura prova. Partindo desta situação, formulou-se o nosso problema de pesquisa: entender como os seguidores de Meu Rei vivenciaram e deram-se a si mesmos e aos outros um significado para sua doença e morte, já que o mesmo se dizia imortal e a maioria dos que lá moravam criam nisso. Tal objetivo foi perseguido a partir da análise tanto dos dados coletados através de entrevistas com membros remanescentes da Comunidade quanto dos documentos escritos por Cícero, tendo como fio-condutor a idéia, formulada por Peter Berger, da necessidade que os grupos sociais têm de gerar e manter estruturas de plausibilidade , que dêem sentido à convivência e à continuidade dos mesmos no tempo

This dissertation focuses on the ‘theo-political’ core of US Christian Zionism and Jewish Religious Zionism. The political militancy characterizing two Millenarian/Messianic movements such as Christian Zionism and Jewish Religious Zionism constitutes a still under-researched and under-theorized aspect that, at present, is paramount to address for its immediate and long terms implications in the highly sensitive and volatile Israeli-Palestinian issue, in the US and Israeli domestic domain, and in the wider international community. Although processes of the ‘sacralisation of politics’ and ‘politicisation of religions’ have already manifested themselves in countless forms over past centuries, Christian Zionism and Jewish Religious Zionism are unprecedented phenomena given their unique hybridized nature, political prominence and outreach, mobilizing appeal amongst believers, organizationalcommunicational skills and degree of institutionalization. / Consortium for Peace Studies at Calgary University

The popular millenarian movement founded by Joanna Southcott (1750-1814) enjoyed a complex relationship with political radicalism in early nineteenth-century Britain. Southcott opposed radicalism during her lifetime, encouraging her followers to await a messianic agent of the millennium. Within two decades of the prophet’s death – as Southcott expected to give birth to this messiah – some surviving Southcottians became political radicals, most notably, John ‘Zion’ Ward (1781-1837) and James Elishama Smith (1801-57). Ward was a popular preacher during the agitations around the Reform Bill, Smith a radical lecturer, editor of Robert Owen’s journal Crisis, and ideologue within general trades unionism in 1833-34. The respective influence of each figure drew several hundred Southcottians into engagement with politics. This thesis presents a new interpretation of why such millenarians engaged with radicalism. Utilising a substantial range of Southcottian and radical sources, many previously unstudied, it challenges the existing explanations of Southcottian radicalism of E.P. Thompson, J.F.C. Harrison, Barbara Taylor and others. Through a close study of the religious experience, ideas and practices of Southcottians in 1815-35, it locates an altered disposition towards social activity through the evolving millennial theologies of Southcottian groups and the personal acquaintanceship of individual believers with radical freethinkers. Under the prophetic leadership of Zion Ward and John Wroe (1782-1863), earlier Southcottian notions of the respective roles of divine and human agency in the realising of the millennium were changed by 1830. This led Southcottians to a new sense of agency, where their own actions took on a millennial significance when directed towards the achievement of God’s perceived intentions for the world. For some, this presented engagement with political radicalism, even freethought radicalism, in a new light: as action apposite to their beliefs. This argument features an alternative theoretical framework for millenarian beliefs which takes account of the way conceptions of human agency can vary within religious movements centred on modern prophecy. In exposing the inadequacy of existing pre- and postmillennial categories to explain such beliefs, it demonstrates how visionary religion can inspire expectations of both disruptive and evolutionary change, and require both divine and human agency, in the realisation of the millennium. This is a study in religious history, orientated towards politics. It demonstrates that a sensitivity to how visionary religious ideas influenced individuals involved in political movements, aids an improved understanding of political motivations and ideals.

Après l'établissement du bouddhisme en Inde, son influence a atteint les pays d’Asie, permettant à leurs courants politiques et sociaux d’interagir avec les différentes croyances du bouddhisme. Le culte de Maitreya, en absorbant des idées différentes telles que le millénarisme, le paradis, l'eschatologie, la révolution et l'ascétisme, a pu devenir l’un des plus influents. L'origine scripturaire de Maitreya est ambiguë et incertaine, tandis que les développements de la figure de Maitreya apparaissant dans diverses traditions, lesquelles sont dynamiques et diversifiées. Ainsi, cette Thèse s’attachera-t-elle à la source scripturaire de départ du mythe de Maitreya en mettant l'accent sur le détail de l’« onction » ou du « sacre » de ce dernier. Ensuite, nous allons démontrer l'influence des cultes de Maitreya sur diverses traditions asiatiques. Pour analyser ces nombreux cultes, la version modifiée de la typologie de Jan Nattier a été utilisée, la version englobe les grands thèmes du mythe de Maitreya, suivant : le point de vue de l'interprète, celui du mysticisme, du paradis, du Mo-fa et de la dévotion. Dans la dernière partie, nous étudierons les images des triades bouddhistes en relation avec Maitreya, en comparaison avec d'autres pays bouddhistes d'Asie. L'utilisation et les variantes de triades dans les pays bouddhistes montrent comment les cultes ont été interprétés, influencés et absorbés dans la société. En passant par l'analyse scripturaire, typologique et iconographique de Maitreya, ce projet révèle le processus de diffusion des idées bouddhistes à travers les prismes de croyances partagées, les besoins politiques et les adaptations culturelles de chaque pays. / After the establishment of Buddhism in India, his influence reached the nations, allowing their political and social currents to be engaged with the various beliefs of Buddhism. Maitreya, absorbing various ideas, such as, millenarianism, paradise, eschatology, revolution and asceticism, became one of the most influential deities, who are very much functional in various domains. The scriptural origin of Maitreya is ambiguous and unclear; meanwhile the developments of Maitreya that appear in various traditions are vibrant and diverse. Thus this thesis will identify the scriptural source of departure of Maitreya myth by focusing on the "anointment" detail of Maitreya. Then we will demonstrate the influence of Maitreya cults in various Asian traditions. To analyze numerous cults, Nattier’s version of Maitreya's typology was modified; the modified version accounts for the major themes of Maitreya myth, which are, interpreter's perspective, mysticism, paradise, Mo-fa and devotionalism. For the last section, this thesis will examine the image of Buddhist triads in relation to Maitreya, in comparison with other Buddhist countries in Asia. The usages and variants of triads in Buddhist nations display how the cults were interpreted, influenced and absorbed in the societies. Going through scriptural, typological and iconographical analysis of Maitreya, this thesis will reveal the process of dissemination of Buddhist ideas through the prisms of shared beliefs, political needs and cultural adaptations of each country.

La présente thèse traite de l'histoire d'un groupe convulsionnaire janséniste à la fin du XVIIIe siècle. Ce groupe sectaire se constitue dans le village de Fareins (dans le futur département de l'Ain) dans les années 1780, autour du curé François Bonjour, qui crucifie une prophétesse de sa "secte" en 1787 puis fait l'objet d'un procès sous la Révolution. Libéré finalement, François Bonjour s'installe à Paris, où une prophétesse convulsionnaire parisienne, dite "sœur Élisée", commence une prédication soutenue jusqu'en 1805 (année de l'arrestation de François Bonjour et ses proches). L'histoire de cette "secte" convulsionnaire a déjà été traitée par plusieurs historiens successifs, mais notre approche se distingue par un regard délibérément anthropologique et sociologique. Nous avons été attentif, pour l'épisode local de Fareins, à faire une ethnographie des luttes villageoises, ainsi qu'une analyse anthropologique du prophétisme rural et des faits de possessions démoniaques. La radicalisation des Fareinistes consécutive à la Révolution française nous a permis de reprendre le problème du millénarisme révolutionnaire. Puis l'imposant corpus des prophéties et "visions" de la sœur Élisée a été analysé selon plusieurs axes. D'une part, les discours de la prophétesse sont une arme dans les luttes de pouvoir qui l'opposent à ses adversaires. D'autre part, nous avons reconstitué la "culture" de ce groupe (au sens anthropologique de ce concept), en rendant compte du fonctionnement de l'ésotérisme biblique propre à ce milieu. Enfin, les transes spectaculaires de sœur Élisée ont été étudiées en mobilisant les travaux anthropologiques sur les faits de possession. / This thesis deals with the history of a group of convulsionnary Jeansenists of the end of the eighteenth century. This sectarian group forms in the village of Fareins (in the area which will later become the département of Ain) in the 1870's, around the priest François Bonjour, who crucified a prophetess of his "sect" in 1787 and went on trial under the Revolution. Eventually released, François Bonjour set himself in Paris, where a convulsionary Jeansenist prophetess, called “sister Élisée", started a preaching which would go on until 1805 (the year of the arresting of François Bonjour and his circle). The history of this convultionary sect has already been studied by several historians, but our approch distinguishes itself by a deliberate anthropological and sociological point of view. When dealing with the local events in Fareins, we deemed relevant to do an ethnographic study of the villager’s struggles as well as an anthropological analysis of rural prophetism and of devilish possession. The radicalization of the Fareinists which followed the French Revolution allows us to take up the problem of revolutionary millenarianism. The imposing corpus of the prophecies and “visions” of sister Élisée is then analyzed under several lines. First, the prophetess’ speeches are a weapon she uses in the struggles for power against her opponents. Secondly, we reconstructed the « culture » of this group (in the anthropological sense of the concept) and showed how the biblical esotericism specific to this environment works. Eventually, the spectacular transes of sister Élisée were studied in the light of the anthropological works on the facts of possession.

La recherche sur les questions touchant aux leaders de groupes sectaires et à la violence sectaire a mené à l’étude du rôle joué par l’autorité charismatique, tel que défini par Weber (1922) et repris par Dawson (2010). À ce sujet, d’éminents spécialistes des études sur les sectes sont d’avis qu’un vide important dans la recherche sur l’autorité charismatique dans le contexte de groupes sectaires et de nouveaux mouvements religieux reste à combler (ajouter les références ‘d’éminents spécialistes’). Ce mémoire vise à contribuer à l’étude cet aspect négligé, le rôle de l’autorité charismatique dans le recours è la violence dans les groupes sectaires, par une étude de cas historique d’un groupe de la Réformation protestante du XVIe siècle, le Royaume anabaptiste de Münster (AKA), sous l’influence d’un leader charismatique, Jan van Leiden. Cette recherche s’intéresse plus spécifiquement aux divers moyens utilisés par Jan van Leiden, pour asseoir son autorité charismatique et à ceux qui ont exercé une influence sur le recours à des actes de violence. L’étude de cas est basé sur le matériel provenant de deux comptes-rendus des faits relatés par des participants aux événements qui se sont déroulés à pendant le règne de Leiden à la tête du AKA. L’analyse du matériel recueilli a été réalisé à la lumière de trois concepts théoriques actuels concernant le comportement cultuel et le recours à la violence.. L’application de ces concepts théoriques a mené à l’identification de quatre principales stratégies utilisées par Jan van Leiden pour établir son autorité charismatique auprès de ses disciples, soit : 1) la menace du millénarisme, 2) l’exploitation d’une relation bilatérale parasitique avec ses disciples, 3) l’utilisation de l’extase religieuse et de la prophétie, 4) l’utilisation du désir de voir survenir des changements sociaux et religieux. En plus de ces quatre stratégies, trois autres dimensions ont été retenues comme signes que le recours à la violence dans le Royaume anabaptiste de Münster résultait de l’établissement de l’autorité charismatique de son leader, soit : 1) la violence liée au millénarisme, 2) la notion d’identité et de violence partagée, 3) des facteurs systémiques, physiques et culturels menant à la violence. / Research surrounding questions regarding cultic behaviors, leadership and issues of sectarian violence has lead to the study of charismatic leadership. Prominent cultic scholars have identified that there remains a rather large void in research when analyzing charismatic leadership within the context of sectarian groups and new religious movements. This thesis will attempt to bridge that gap through a historical case study analysis of a 16th century protestant reformation group, the Anabaptist Kingdom of Münster (AKM), under the influence of a charismatic leader, Jan van Leiden. More specifically, this research will focus on the various means utilized by the group’s leader, to establish charismatic leadership and how this affected the group’s recourse to acts of violence. The case material was obtained through two primary source accounts from participants in the events that unfolded in Münster during Leiden’s reign. The analysis of this material was made using three current theoretical concepts on cultic behavior and violence, that is Casoni (2000), Robbins (2002) and Dawson (2010). It appears that four major strategies were utilized by Jan van Leiden to establish his charismatic leadership over his followers: (1) the threat of millenarianism, (2) the exploitation of a bilateral parasitic relationship with his followers, (3) the use of religious ecstasy and prophecy, and (4) the use of their desire for social and religious change. By contrasting the results of the analyses undertaken in chapters three and four, three factors that have played a crucial role in Leiden’s charismatic leadership, as it relates to the recourse to violence in the AKM, will be identified. These are: (1) millennial violence, (2) shared identity, and (3) macro-level dimensions.

Media has the potential to legitimize or spread a belief system to the general public. The 2014 movie Left Behind is an example of a deliberate attempt at promoting the belief system referred to as dispensational premillennialism (DPM), or belief in the imminent rapture of Christians. Producers of Left Behind (2014) sought to promote DPM to the general public, hoping for a mass conversion. Online discussion and interviews were gathered and interpreted qualitatively. Content analysis of audience anticipation and reception show believers were as concerned with the conversion of the general public via this movie than the movie itself. Differences between the text of the movie and discussion surrounding the film provide insights into the DPM worldview. Dispensational premillennialists are observed; rejecting earthly existence as counterfeit, asserting the general inerrancy of prophecy while rejecting “date setting” practices and using the effigy of the Antichrist to criticize perceived socio-political enemies.