This article explores the historical and contemporary entanglements of race, religion and media as it plays out through a four-part documentary series about deviant, dangerous and criminal Christian group Electus Per Deus, who were responsible for a spate of murders known collectively as the Krugersdorp Killings. Headed by a self-proclaimed powerful ex-Satanist witch, who was actively involved in on-going spiritual warfare, the group’s primary religious activity was to help educate about and assist with escape from the ‘Occult’ in general and Satanism in particular. A curious element of Electus Per Deus’ modus operandi was that the group’s members often masqueraded as Satanists, in order to advance their cause and secure the legitimacy of their claims. The community in which they were positioned vehemently rejected the Christian status of the group despite members claims to the contrary. This article argues that within the historical and contemporary political economies of race, religion and media, White Afrikaans Christian communities, such as those featured in Devilsdorp were inordinately favoured through the policies and practices of the apartheid regime and more recently the Afrikaner capture of commercial media. This re­ligious and racial privilege is reproduced by the series and serves as a reminder of the importance of intersectional, contextually informed approaches to the study of religious diversity, deviance, and danger.

Contemporary new religious movements—originating from early in the 1960s—gained substantial following in the past half century. Rooted in an era characterised by accelerated social and technological advancements, as well as major historical events, these movements incorporated meanings and qualities anchored in Cold War internal and external tensions. Effects of globalization and rapid urbanization, alongside novel—and in large part still unsolved—challenges posed by individual and collective alienation and the decline of conventional micro, meso, and macrosocial structures affirmed a gradual depletion of inherited collective identity, which was even more apparent in highly urbanized settings. Early societal reactions towards these new constellations—emerging from said turbulent and transitory times—varied greatly by regional and cultural contexts. While in the United States, an initial, generally inclusive, and pluralistic attitude was detectable—overshadowed by a short lived, yet intense cult and moral panics period—in the ‘future post-Soviet’ countries of Central and Eastern Europe the opportunities to deal with the challenges and congested social arrears by history were not available until the early 1990s. After the demise of the Soviet Union, simultaneously with the immediate and pressing challenges of regaining—and retaining—national identity, the opening towards an often-idealized Western world and the appearance of new religious movements brought about even more complex issues. This article provides a brief interpretation of the contexts of new religious emergence, and their receptions in United States around from 1960s. Through outlining region-specific traits of Central and Eastern Europe after 1989, the authors contribute to a parallel understanding of new religious attitudes and of the inherent differences between the two regions.

This article surveys intersections between art, religion, and society in three periods of the history of Aotearoa New Zealand: 1) Polynesian settlement, 2) British colonization and 3) a contemporary multicultural society built on a bicultural base. Using a material culture framework which traces changes in the uses and significance of artistic objects as they pass through the hands of members of various religious and secular communities, it illustrates, through a variety of examples from the fields of popular art, fine arts and architecture, that art has, and can, play a large part in negotiations between religious traditions, particularly when they encounter one another in conflict, reconciliation and hybridization.

Due to the inauguration of the Next Quest of the Historical Jesus and renewed interest in historical materialist approaches to early Christianity (such as the forthcoming volume from Myles and Crossley), the present paper seeks to elucidate the history of one of the most contentious debates in early Christian studies among Marxists: that of the historicity of Jesus of Nazareth. The article goes through the early debates and discussions on the subject and seeks to correct a number of misunderstandings about the history of this debate and also evaluate some of the present contributions on the matter, to see where Marxist historians generally stand. It starts with the earliest discussions of Jesus’ historicity among figures such as Albert Kalthoff and Karl Kautsky, then discuss­ing where Marxist mythicists gained majority positions in the Soviet Union and People’s Republic of China, until reaching the present day and briefly discussing the contemporary interlocutors in this debate.

Historically women’s achievements have been obscured, sexually, socially, culturally, and spiritually. However, with the rise of global and social media, women have been empowered, having a greater impact on society; women are more receptive to discussions related to ethical and social issues - such as racial, national, and sexual discrimination, elimination of violence, religious control, free movement, modern slavery, psychological submission, and poverty/ economic marginalization – and are at the forefront of international movements, such as #MeToo and #SheDecides, which promote freedom of speech, thought and belief, and how to speak out publicly. Issues related to ethnic, religious, and sexual persecution and violence are part of women’s history. A critical thinking approach to the struggle of women in modern society is essential; it is important to understand female leaders as part of a multi-ethnic, multi-faith, and multi-gendered society. Women in postcolonial movements construct their self-identity in real, concrete, and existential sociocultural contexts. This article discusses violence against women, women contributing to a diverse global society, and women’s ideas of beauty and sexuality. I employ the lens of autocoscienza (self-awareness) with a view to embracing diversity and vindicating contribution of women in religious and secular contexts, and its value for the future.

This article is a personal reflection on Swami Shankarananda’s se­cretive sexual behaviour with female devotees within his Mount Eliza Ashram, and the Guru-disciple relationship. Shankarananda developed his own Shiva Yoga in Melbourne after being a senior disciple in Muktananda’s Siddha Yoga. As his Ashram grew, so did his notoriety, and eventually he was accused by some of the female devotees of sexual abuse; a situation reminiscent of his own guru. Shankarananda admitted the harm he had caused; however, he rationalised it with his notion of secret Tantra initiation within Kashmir Shaivism. At the time, in 2015, Mount Eliza was a successful meditation centre and residential retreat. When the news broke, the Ashram was reported to have lost two thirds of its followers and was described in the media as a ‘Guru sex scandal.’ Today the Ashram is flourishing as Shankarananda seems to have moved on, continually attracting new followers; however, allegations persist.