Guatemalan Town Allegedly Expels Haredi Cult

August 25, 2014
Shmarya Rosenberg
FailedMessiah.com

The council of the city fathers of San Juan La Laguna, Guatemala decided to evict the haredi Toras Hesed cult made up of about 70 families after finding the cult to be a a risk to the local population, Prensa Libre reported.

Toras Hesed had been in the town for almost eight years, but it appears most of the people Prensa Libre is counting as its members are actually members of the haredi Lev Tahor cult who fled Canada of the past several months to escape child protection enforcement against them.

The council, made up of 75 members representing 20 indigenous communities, made its decision Thursday and ordered the haredi cult to leave town no later than Friday.

Earlier this month, Toras Hesed complained that officials increased harassment and took other actions to try to force them to leave.

"In recent weeks, some people went to the owners of the houses rented [to us] to ask them to cut [our] water and electricity,” Misael Santos, a Guatemalan convert to Judaism, reportedly claimed.

Verbal and physical attacks against 32 Jews began in October when six families moved to San Juan La Laguna, and were teased for their clothing and insulted. That escalated into occasional physical attacks. While Prensa Libre does not report this, the six families appear to be the first small group of members of the Lev Tahor haredi cult who fled Canada and who were reported to be living in a two- or three-room dirt floor shack in rural Guatemala.

"We wanted a clean, quiet, peaceful and friendly for our children to grow up,” Santos said in May, adding that the verbal abuse and racist insults had worsened in recent days, and have led to physical attacks by the villagers against some of the Jews, and villagers began demanding that the Jews leave the rural village, even though they were not breaking any laws.

The city at one point allegedly tried to compile a list of Jews, sparking international outcry.

Santos now reportedly fears the situation is taking a dangerous turn into irrational antisemitism.

However, the leaders of Guatemala’s small Jewish community dispute much of Santos’ accounts of previous anti-Semitism, including his account of how the list of Jews allegedly began, and warned locals and the press months ago that Lev Tahor and its close cousin Toras Hesed are cults which do not represent normative Judaism.

http://failedmessiah.typepad.com/failed_messiahcom/2014/08/guatemalan-town-allegedly-expels-jews-haredi-cult-234.html

Raelians not a dangerous cult

August 26, 2014
Montreal Gazette

There has been some talk recently about the Raelians. Some have referred to them as a cult, and as such called into question the motivation behind their sponsorship of the Go Topless events held around the world. The Raelians, for their part, have asked people to separate their beliefs from the cause of topless freedom for women, saying they are speaking up for all women, not just Raelian women.

The whole thing got me to do some research into cults in general, and I came across an interesting piece by Catherine Bayer that asks the question: Are the Raelians a Dangerous Cult? Note the word “Dangerous.” The article also provides a link to guidelines for determining a dangerous cult.

I am not going to keep you in suspense: While the Raelians may be a cult, they are NOT a dangerous cult, according to Catherine and the guidelines. Here’s why, according to the article:

They do not exercise control over the life and death of their members. They do not encourage members to commit illegal acts. They do not exercise strict control over members’ lives; there are no lifestyle requirements. They are not forced to keep away from contacts outside the group. They are not taught to have a polarized view, i.e. to be exclusionary. They are not asked to live in communal isolation. And they are not asked for large donations.

And, I might add, they don’t try to stop same-sex couples from getting married. They don’t try to deny equal rights to transgender people. They don’t call for the imprisonment and/or stoning of LGBT people. And they don’t behead people who won’t convert to their belief system.

In fact, the Raelians are pacifists. They’re peace-loving people who happen to believe what the ancient Sumerians believed: that man was created on Earth — cloned — by humans from another planet, made in their image.

Who knows? Maybe the Sumerians and the Raelians are right. Maybe they’re not. It doesn’t really matter. As long as they spread the essential message of love and oneness, the rest is really irrelevant — we can’t prove or disprove anyone’s belief about creation and life after death, especially the latter.

But you don’t have to look very far these days to see examples of dangerous cults, do you . . .

Exhibit A: ISIS. Some call them militants and terrorists, but they are a cult of the most dangerous kind. It would be an insult to Islam to call ISIS members Muslims, but they do refer to themselves as the “Islamic State.”

Exhibit B: Many Christian religions, which still persecute LGBT people, even in the United States where they lobby to deny equal rights and to dictate the parameters of the general population’s personal lives. Yes, they are dangerous because through their actions they are hurting people and inciting hatred and violence against them, and even driving some to commit suicide.

I suppose I could go on and on, but you get the idea. When you examine the kingdom of the cults, the Raelians are among the most harmless of them all.

Disclosure: I am not a Raelian and have no personal interest in their belief system. I’m a Theosophist who believes in reincarnation and karma, in brotherly/sisterly love, and the essential oneness of all beings.

Theosophy, for those who might not know, is not a religion and is described this way by The Theosophical Society in Pasadena, California: “The word is derived from the Greek theos (god, divinity) and sophia (wisdom). Its philosophy is a contemporary presentation of the perennial wisdom underlying the world’s religions, sciences, and philosophies.”

Here is some perennial wisdom:

Confucius said: Love
– Jillian


http://blogs.montrealgazette.com/2014/08/26/raelians-not-a-dangerous-cult-but-isis-is/

Isis: an apocalyptic cult carving a place in the modern world

John Gray
The Guardian
August 25, 2014

History has witnessed millenarian violence before. But Islamic State’s modern barbarism is a daunting new threat

The rapid advance of Islamic State (Isis) through Iraq has produced panic in the west – not all of it irrational. In part this comes from a dawning recognition of the scale of the disaster that western intervention has inflicted throughout the region. By dismantling Saddam’s regime the west broke the Iraqi state. There were no jihadist groups operating in Iraq before regime change. Now the country has been torn apart by one of them. The same is true in Libya, where the overthrow of Gaddafi has produced a complete collapse of government and an “Islamic Emirate” was recently declared in Benghazi. Grandiose schemes of regime change aiming to replace tyranny by democracy have created chaos, leaving zones of anarchy in which jihadist forces can thrive.

Western intervention played an important role in the rise of Isis. By backing the Syrian rebels against Assad – another secular despot – the west gave the group an impetus it would otherwise not have had. With jihadist forces including Isis being funded from Saudi and Qatari sources, there was never much chance of a “moderate opposition” taking over in the event of Assad’s defeat. A radical Islamist regime, another failed state or some mix of the two were – and remain – the likeliest upshot. As things stand, there is not much the west can do to disable Isis in any lasting way. No one can seriously believe that this now self-financing, media-savvy and militarily skilful organisation will be snuffed out by a bombing campaign. At the same time the prospect of being sucked into an unending ground war is deeply disturbing.

There are other reasons for the west’s panic. A 21st-century caliphate that advertises the methodical practice of savagery on the internet fits into none of the ruling narratives of modern development. There are some who say that Islam finds difficulty modernising because it has always been a religion of conquest. But Islam is hardly alone in having used violence in the service of faith. To view Isis as expressing the core of one of the world’s great religions is to endorse Isis’s view of itself, which Islamic religious authorities across the world have rejected. Violent apocalyptic cults can be found in many times and places. If you are looking for a religious prototype for Isis, there are some plausible candidates in late medieval and early modern Europe.

As Norman Cohn showed in his path-breaking study The Pursuit of the Millennium, first published in 1957, medieval Christendom abounded in millenarian movements, some of them violent, aiming to cleanse the church and society of corruption and usher in a new world. One example is the theocratic regime briefly established by the radical Anabaptist and self-proclaimed messiah John of Leiden in the German city of Münster in the early 16th century. Imposing mass baptism on adults, expelling or executing any who would not convert, burning all books aside from the Bible and coercing women into polygamy, Leiden’s Kingdom of God practised a type of repression with few precedents in the medieval world. It’s not hard to see similarities with the caliphate that Abu Bakr al-Baghdadi proclaimed in Mosul in June.

At the same time there are clear parallels between Isis and modern revolutionary movements. For one thing, Isis’s violence is carefully orchestrated. Using terror in a strategic and pedagogic fashion to instil fear in its enemies and obedience in the communities it conquers, Isis is following precedents that go back to the mass executions of the Jacobin Terror, the early Soviet period and the systematic slaughter practised by the Khmer Rouge. In addition, Isis is engaged in state-building. More ambitious than other jihadist groups such as al-Qaida (from which it began as a spin-off nearly 10 years ago), Isis has captured territory covering about a third of Syria and a quarter of Iraq, where it is constructing a state using methods similar to those that founded the totalitarian regimes of the last century.

But Isis also has some things in common with the transnational criminal cartels that operate in the dark shadows of 21st-century globalisation. Robbing banks, seizing oil wells and practising extortion, the group has amassed wealth on a scale that no other jihadist group has come near matching. This is not just a terrorist organisation at work, or an irregular army of the kind that has featured in many national insurgencies.

So what is Isis essentially – violent millenarian cult, totalitarian state, terrorist network or criminal cartel? The answer is that it is none of these and all of them. Far from being a reversion to anything in the past, Isis is something new – a modern version of barbarism that has emerged in states that have been shattered by western intervention. But its influence is unlikely to be confined to Syria and Iraq. Isis is already attracting support from the Taliban in Pakistan, and there are reports that a caliphate has been declared by Boko Haram in a town in northeast Nigeria. In time – if only to confirm its superiority over al-Qaida – Isis will surely turn its attentions more directly to the west.

It would be easy to take the view that having blundered so disastrously, and so often, the west should withdraw from any further involvement and let events take their course. But having helped bring this monster into the world, the west cannot now turn its back. In ethical terms such a stance would be little short of obscene. It is the west, after all, that is chiefly responsible for creating the anarchy in which Isis is able to pursue its hideous experiment in state-building. To leave the Yazidis and other persecuted groups defenceless in the face of an imminent threat of genocidal massacre would be a crime as bad as any perpetrated in the course of earlier interventions.

No doubt some – believing that western policies in the Middle East have always been shaped by cynical geopolitics – will reject any talk of ethics as hypocrisy. Arguing in this way, however, assumes a capacity for realistic and consistent decision-making in western governments for which there is no evidence. The reality has been a succession of gruesome fiascos.

The challenges posed by Isis are daunting. Military action can achieve little if there is no accompanying political settlement. No one has explained how political solutions can be reached or enforced where the state barely exists and government is in tatters. Can the west learn from its mistakes and set itself more limited and defensible goals? Or are western governments bent on repeating their past follies? We should find out fairly soon, if Isis continues its terrifying advance.

http://www.theguardian.com/commentisfree/2014/aug/26/isis-apocalyptic-cult-carving-place-in-modern-world

China tries cult members for murder at McDonald's

Calum MacLeod

USA TODAY

August 21, 2014

BEIJING — Five members of a banned Chinese Christian cult stood trial Thursday on charges they murdered a woman at a McDonald's restaurant in east China because she refused to give them her telephone number as they tried to recruit her into the Church of Almighty God.

The case has shocked China ever since footage and images of the May 28 attack at a McDonald's in Zhaoyuan city, in east Shandong province, went viral online. Chinese prosecutors say the five accused used chairs and a metal mop handle to beat to death Wu Shuoyan, 37, a patron at the restaurant.

Although diners at the restaurant filmed and photographed the attack, none intervened to prevent Wu's murder.

In an interview from detention aired by state broadcaster CCTV, Zhang Lidong, a member of The Church of Almighty God, expressed no remorse and called Wu a "monster" and "evil spirit."

The case highlights the fast spread of heretic cults in China despite government efforts to control the religious activities of citizens and restrict them to five officially approved faiths: Buddhism, Taoism, Islam, Protestantism and Catholicism.

While underground or "house" churches are sometimes tolerated, officials have cracked down harshly on several groups it labels dangerous "cults," including the Falungong spiritual movement banned in the late 1990s. Members of that group have alleged widespread torture of detained believers.

The Church of Almighty God, also called Eastern Lightning, is among 14 groups that China has listed as outlawed cults. It originated in central Henan province, and claims that Jesus was resurrected as a middle-aged Chinese woman, the wife of the sect's founder, who now lives in New York's Chinatown. The pair fled to the USA in 2000.

Since June, Chinese police have arrested nearly 1,000 suspected members of the cult, who are allegedly involved in over 500 cases and include almost 100 "high-level organizers and backbone members," China's Ministry of Public Security said this week.

The cult "cheats people, illegally collects money and violates the law under the guise of religion. A series of acts by its members have harmed people's lives and property and disrupted social stability," the ministry said, according to the state news agency Xinhua.

A website that appeared to represent the views of the group denied involvement in Wu's death, saying reports were seeking to discredit the Church of Almighty God.

Some of the proceedings of the trial in Yantai, Shandong province, were posted Thursday on the court's official micro-blog account. The trial, which involves charges on cult-related offenses as well as the murder charge, may conclude quickly but pronounce sentence after a few weeks, as is common in China. Controlled by the ruling Communist Party, China's courts almost always reach guilty verdicts in criminal cases.

The lawyer for the victim's family, Gao Cheng, said they seek the death penalty for the accused, and $650,000 in compensation, reported the Legal Evening News paper. However, Wu's husband, Jin Zhongqing, worries that if the five are given death sentences, then other cult members will target her relatives as "enemies," Jin's uncle Lu Xueyi told The Paper, a news website under the Shanghai News Group.

Online, many Chinese called for the harshest penalty.

"If they can't give these five people the death sentence, then the law to me is just a scrap of paper," Cheng Haoxi, a writer based in Hangzhou, posted on the Sina Weibo micro-blogging service.

"The difference between a cult and a religion is its attitude towards life," wrote Mu Huaidong, the Imam of Beijing's Deshengmen Mosque. "A cult disregards human life, a religion loves life."

Contributing: Sunny Yang

Mormon school removes gay-marriage cards at store

August 20, 2014
Nirmala George

AP

Greeting cards celebrating same-sex marriages turned up at the Brigham Young University bookstore Tuesday.

BYU spokeswoman Carri Jenkins said Wednesday that the cards were placed on the shelves by Hallmark. Jenkins says they were quickly removed when bookstore staff discovered them after photos surfaced online.

She said the outside vendor stocked the shelves without realizing the school wouldn't want to sell the cards.

Acting on same-sex attraction with any form of physical affection is a violation of the school's honor code.

BYU is owned by The Church of Jesus Christ of Latter-day Saints, which has stood behind its belief that marriage should only be between a man and a woman despite a growing societal movement in support of legalizing gay marriage.

A call to Hallmark wasn't immediately returned.

http://bigstory.ap.org/article/mormon-school-removes-gay-marriage-cards-store

Indian Yoga Guru B.K.S. Iyengar Dies at 95

Nirmala George
August 20, 2014
AP

Indian yoga guru B.K.S. Iyengar, who helped popularize yoga around the world and wrote 14 books on the subject, died Wednesday at age 95.

B.K.S. Iyengar

Bellur Krishnamachar Sundararaja Iyengar's death was reported on his website as well as by major Indian TV stations, which said he had been hospitalized with a kidney ailment over the past week in the western city of Pune.

Born in a poor family in Bellur village in the southern Indian state of Karnataka, Iyengar was a sickly child who suffered multiple illnesses including typhoid and tuberculosis.

When he was 15, a relative introduced him to yoga in an attempt to build his resistance to disease. By the time he was 18, he moved to Pune to practice yoga and to teach its techniques to others.

Iyengar created his own brand of yoga, called "Iyengar yoga," and established studios in 72 countries where yoga practitioners are taught ways to improve breathing, concentration and meditation.

By the mid-1950's word of Iyengar yoga spread in Europe, where he began teaching many new converts, including violinist Yehudi Menuhin and author Aldous Huxley.

Purchase

The popularity of Iyengar yoga spurred him to write a book called "Light on Yoga," explaining the 216 yoga postures that formed what he called the science and art of yoga. The book became a global best seller with more than 3 million copies sold and has since been translated into 17 languages.

Iyengar, easily recognizable by his bushy eyebrows and silvery locks of shoulder-length hair, practiced yoga until two months ago and even did headstands in his 90s.

Iyengar yoga's physically challenging poses and breathing techniques have been adopted by mainstream medical practitioners to help patients suffering from diabetes, high blood pressure and chronic back pain.

In 2004, Iyengar was named one of the 100 most influential people in the world by Time magazine.

In a condolence message, Indian Prime Minister Narendra Modi described Iyengar as "a fine guru, scholar and a stalwart who brought yoga into the lives of many across the world."

President Pranab Mukherjee said, "The nation has lost a personality who devoted his entire life to the teaching and dissemination of India's ancient knowledge and wisdom to millions all around the world."

Jumblatt issues warning for Druze sect in Syria

The Daily Star
Lebanon News
Aug. 18, 2014

BEIRUT: The Druze sect in Syria should not fall prey to manipulative Syrian regime policies that aim at sparking sectarian strife said Progressive Socialist Party leader Walid Jumblatt Monday, urging the offshoot Muslim sect to look toward a wider pan-Arab belonging.

“The Arab Druze must decide between a narrow and temporary sectarian affiliation that is being manipulated by the Syrian regime and a wider Arabic belonging” he said.

Jumblatt’s statement followed the death of a Syrian member of the Lebanese “Arab Tawhid Party”, who died “while resisting an armed attack” in the neighboring country's town of Dama.

Jumblatt said that sectarian identity does not protect the Druze minority that is spread across Lebanon, Syria and Palestine, arguing that a united Arab identity preserves the sect in the framework of its indigenous political and geographical climate.

The Druze leader called on the sect’s spiritual heads to employ the highest degree of vigilance, warning that the Syrian regime wants to use the Druze in a battle that has destroyed both Syria and its population.

“The policy of manipulating sects and faiths that is relied on by the Syrian regime hasn’t even spared the Alawite sect” said Jumblatt, in reference to President Bashar Assad’s sect and main constituency.

The Socialist Party head emphasized that Syrian regime policies aim at turning regions and sects against each other as to facilitate the spread of Assad’s control over different areas in Syria.

“The moment that the Druze fall in the regime's trap, and follow the minority theories that the [regime] promotes, then they will have abandoned their... struggle for a diverse and pan-Arab Syria” he concluded.

http://www.dailystar.com.lb/News/Lebanon-News/2014/Aug-18/267590-jumblatt-issues-warning-for-druze-sect-in-syria.ashx#axzz3AtBY7eFj

Cultural Perspectives on Vaccination

The History of Vaccines is an award-winning informational, educational website created by The College of Physicians of Philadelphia, one of the oldest medical societies in the United States. A group of prominent Philadelphia physicians, including Declaration of Independence signer Benjamin Rush, established the College in 1787 “to advance the science of medicine and to thereby lessen human misery.”

Public opinions about vaccination include varied and deep-seated beliefs, a result of the tension between divergent cultural viewpoints and value systems. Several key cultural perspectives on vaccination stem from (1) individual rights and public health stances toward vaccination, (2) various religious standpoints and vaccine objections, and (3) suspicion and mistrust of vaccines among different U.S. and global cultures and communities.

Individual versus Public Health Stances

Many countries require their citizens to receive certain immunizations. In the United States, state laws dictate mandatory vaccinations, such as those required for children to enter school.[1] Controversies over the efficacy, safety, and morality of compulsory immunization stem from the longstanding tension between two, sometimes divergent, goals: protecting individual liberties and safeguarding the public’s health.[2]

Individual versus public health priorities were first argued in the U.S. Supreme Court more than 100 years ago. In Jacobson versus Massachusetts, a resident of the city of Cambridge refused to be vaccinated for smallpox, because he believed that the law violated his right to care for his own body how he knew best. The Court rejected Jacobson’s challenge. This seminal 1905 ruling has served as the foundation for state actions to limit individual liberties in order to protect the public’s health.[3]

The tension exists because public health regulations aim to protect as many people as possible, but they sometimes privilege group needs over individual preferences. In the case of vaccination, mandates sacrifice individual autonomy to protect communities from disease. Unvaccinated individuals pose risks to children or people with medical contraindications who can’t be vaccinated, as well as vaccinated individuals (vaccines are not 100% effective).[4]

Yet all public health interventions, including vaccination, include health risks. In addition, individualism is a strong tenet of U.S. citizens’ ideals and values. Thus, individuals want to exercise their right to protect themselves and/or their children if they do not accept existing medical evidence about the relative safety of vaccines, or if their ideological beliefs do not support vaccination.[2], [4]

Good public health policies balance both individual rights and community needs. Therefore, public health officials must recognize and respect diverse social and cultural perspectives toward immunization policies, to help support their success and acceptance.[3]

Religious Perspectives and Vaccine Objections

Certain religions and belief systems promote alternative perspectives toward vaccination. Religious objections to vaccines are based generally on (1) the ethical dilemmas associated with using human tissue cells to create vaccines, and (2) beliefs that the body is sacred, should not receive certain chemicals or blood or tissues from animals, and should be healed by God or natural means.

For example, the Catholic Church recognizes the value of vaccines and the importance of protecting individual and community health. It asserts, however, that its members should seek alternatives, when available, to vaccines that are made using cell lines derived from aborted fetuses.[5] Christian Scientists do not have a formal policy against vaccines, but rely generally on prayer for healing. They believe that medical interventions, which could include vaccines, are unnecessary.[6]

Most U.S. states, with the exception of West Virginia and Mississippi, allow individuals to apply for religious exemptions to mandatory vaccines based on their religious beliefs and objections.[1] Religious vaccine exemptions have risen in recent years.[11] Although adults and children with these exemptions comprise a small part of the overall population, they are often the center of controversy and media attention. Infections can spread quickly through small unvaccinated social and/or geographic church communities.[7] For example, in Philadelphia in 1990, a major measles outbreak occurred among unvaccinated school children who were members of two fundamentalist churches that relied on prayer for healing, and opposed vaccines.[8] In 1994, a measles outbreak occurred in a Christian Science community that objected to vaccination. The outbreak originated with a teenager who lived in Illinois, and attended a Christian Science boarding school in Missouri. Her illness contributed to significant outbreaks across both states.[9] More recently, in 2005, a measles outbreak occurred among members of a religious community that opposed vaccination in Indiana, when an unvaccinated teenager returned ill from a trip overseas and infected others at a church gathering.[10]

Because of these outbreaks and the increasing number of religious vaccine exemptions, the CDC and other medical and public health officials warn parents that unvaccinated children are at a higher risk for acquiring vaccine preventable infections.[12]

Suspicion and Mistrust of Vaccines

Suspicion and apprehension about vaccination is fairly common, particularly among several specific disenfranchised communities in the United States and internationally. For these communities, the suspicion is best understood in a social and historical context of inequality and mistrust. For example, several studies have found that the legacy of racism in medicine and the Tuskegee Syphilis Study, a clinical trial conducted with African Americans who were denied appropriate treatment opportunities, are key factors underlying African Americans’ distrust of medical and public health interventions, including vaccination.[13], [14], [15], [16]

Internationally, in parts of Asia and Africa, mistrust of vaccines is often tied to “Western plot” theories, which suggest that vaccines are ploys to sterilize or infect non-Western communities.[17] Suspicion has existed for different infections and vaccines over the past 20 years. For example, in Cameroon in 1990, rumors and fears that public health officials were administering a range of childhood vaccines to sterilize women thwarted the country’s immunization efforts.[18] Similarly, in Tanzania in the mid 1990s, a missionary raised concerns about tetanus immunizations, sparking sterilization rumors and halting the campaign.[17] And in 2005, measles vaccine suspicions led to decreased vaccination rates and increased infections in Nigeria.[19]

One of the most striking instances of vaccine suspicion in Africa has concerned the polio vaccine. In 1999, British journalist Edward Hooper wrote The River: A Journey to the Source of HIV/AIDS. He speculated that the virus that causes AIDS transitioned from monkeys to humans via a polio vaccine. He argued that the polio vaccine was made from the cells of chimpanzees infected with the primate form of HIV (Simian immunodeficiency virus, or SIV), which adapted in humans and caused disease; and that there were coincidences in the sites where the polio vaccine was first administered and where the first cases of HIV originated.[20] Although scientists and medical scholars have provided plentiful evidence to discount Hooper’s ideas, media attention has sparked conspiracy theories and concerns globally.[21]

Religious objections by Muslim fundamentalists have driven suspicions about the polio vaccine in three different countries in which polio is still endemic: Pakistan, Afghanistan, and Nigeria. For example, the local Taliban in Southern Afghanistan have called polio vaccination an American ploy to sterilize Muslim populations and an attempt to avert Allah’s will. Resistance to vaccination has even resulted in violent beatings and kidnappings.[22] Similar objections halted polio vaccination campaigns in Nigeria. In 2003, religious leaders in three different Nigerian states claimed that the vaccines were contaminated with the virus that causes AIDS and sterilization and cancer-causing agents, despite tests confirming the vaccine’s safety. The standoff was eventually resolved through dialogue among religious and political leaders, WHO, and UNICEF.[23]

Divergent cultural perspectives and opinions toward vaccination, including libertarian and religious objections, as well as vaccine suspicions, signal the need for continued communication and collaboration between medical and public health officials and the public regarding acceptable and effective immunization policies.

Last update 16 Jan 2014

Sources

1. Centers for Disease Control and Prevention (CDC). State Immunization Laws. Accessed July 31, 2014.
2. Blum JD. Balancing individual rights versus collective good in public health enforcement. Medicine and Law. 2006;25:273-281.
3. Parmet WE, Goodman RA, Farber A. Individual rights versus the public's health - 100 years after Jacobson v. Massachusetts. N Engl J Med. 2005;352:652-653.
4. Salmon DA, Omar SB. Individual freedoms versus collective responsibility: Immunization decision making in the face of occasionally repeating values. Emerging Themes in Epidemiology. 2006;3:1-3.
5. Moral reflections on vaccines derived from cells derived from aborted fetuses. The National Catholic Bioethics Quarterly. 2006;6:541-549.
6. Christian Science. What Is Christian Science? Accessed July 31, 2014.
7. Aspinwall TJ. Religious exemptions to childhood immunization statutes: Reaching for a more optimal balance between religious freedom and public health. Loyola Univ Chicago Law J. 1997;29:109-39.
8. Rodgers DV, Gindler JS, Atkinson WL, Markowitz LE. High attack rates and case fatality during a measles outbreak in groups with religious exemption to vaccination. Pediatr Infect Dis J. 1993;12:288-92.
9. Outbreak of measles among Christian Science students: Missouri and Illinois, 1994. MMWR. Atlanta, GA: Centers for Disease Control and Prevention (CDC); 1994;43(25):463-465. Accessed July 31, 2014.
10. Import-associated measles outbreak --- Indiana, May--June 2005. MMWR. Atlanta, GA: Centers for Disease Control and Prevention (CDC); 2005;54(42):1073-1075. Accessed July 31, 2014.
11. LeBlanc S. Parents use religion to avoid vaccines. USA Today. 10/18/2007 2007;Health and Behavior. Accessed July 31, 2014.
12. Salmon DA, Siegel AW. Religious and philosophical exemptions from vaccine requirements and lessons learned from conscientious objectors from conscription. Public Health Reports. 2001;116:289-295.
13. Gamble VN. Under the shadow of Tuskegee: African Americans and health care. American Journal of Public Health. 1997;87:1773-1778.
14. Freimuth VS, Quinn SC, Thomas SB, Colea G, Zook E, Duncan T. African Americans’ views on research and the Tuskegee syphilis study. Social Science & Medicine. 2001;52:797-808.
15. Moutsiakis DL, Chin NP. Why blacks do not take part in HIV vaccine trials. Journal of the National Medical Association. 2007;99:254-257.
16. Newman PA, Naihua D, Roberts KJ, et al. HIV vaccine trial participation among ethnic minority communities: Barriers, motivators, and implications for recruitment. JAIDS. 2006;41:210-217.
17. UNICEF. Combating anti-vaccination rumors: Lessons learned from case studies in Africa. (425 KB). Nairobi, Kenya: UNICEF; 1997:1-68.  Accessed July 31, 2014.
18. Savelsberg PF, Ndonko FT, Schmidt-Ehry B. Sterilizing vaccines or the politics of the womb: Retrospective study of a rumor in the Cameroon. Medical Anthropology Quarterly.2000;14:159-179.
19. Clements CJ, Greenough P, Shull D. How vaccine safety can become political - the example of polio in Nigeria. Current Drug Safety. 2006;1:117-119.
20. Hooper E. The River : A Journey to the Source of HIV and AIDS New York: Little, Brown, and Company; 1999.
21. Plotkin S. CHAT polio vaccine was not the source of human immunodeficiency virus type 1 for humans. Vaccines. 2001;32:1068-1084.
22. Warraich HJ. Religious opposition to polio vaccine. Emerging Infectious Diseases.2009;15:978.
23. Jegede AS. What led to the Nigerian boycott of the polio vaccination campaign? PLOS Medicine. 2007;4:0417-0422.

http://www.historyofvaccines.org/content/articles/cultural-perspectives-vaccination

China Arrests 'Nearly 1,000' Members Of Quannengshen Religious Cult

Sui-Lee Wee
Reuters
August 19, 2014

Chinese authorities have arrested "nearly a thousand" members of a banned religious group, state media said on Tuesday, the latest in a series of official moves against a group that China has outlawed as an illegal cult.

China has sentenced dozens of followers of Quannengshen, or the Church of Almighty God, since the murder of a woman at a fastfood restaurant by suspected members of the group in June sparked a national outcry.

Among those arrested were 100 "high-level organizers and backbone members", state news agency Xinhua said, citing a statement from the Ministry of Public Security.

The murder trial is set to open on Thursday, Xinhua said.

The Quannengshen group, which originated in central Henan province, believes that Jesus was resurrected as Yang Xiangbin, wife of the sect's founder, Zhao Weishan, Xinhua said. Zhao is also known as Xu Wenshan, Xinhua said, adding that the couple fled to the United States in September 2000.

In 2012, China launched a crackdown on the group after it called for a "decisive battle" to slay the "Red Dragon" Communist Party, and preached that the world would end that year.

The party brooks no challenge to its rule and is obsessed with social stability. It has cracked down on cults, which have multiplied across the country in recent years. Demonstrations have been put down with force and some sect leaders executed.

Former President Jiang Zemin launched a campaign in 1999 to crush the Falun Gong religious group, banning it as an "evil cult" after thousands of practitioners staged a surprise but peaceful sit-in outside the leadership compound in Beijing to demand official recognition of their movement.

http://www.huffingtonpost.com/2014/08/19/quannengshen-china-arrests_n_5690704.html

McDonald's murder in China: 'evil cult members' face trial for woman's death

Jonathan Kaiman
The Guardian
August 18, 2014

China will try a group of "evil cult members" for murdering a woman at a McDonald's restaurant, in a case which has shed light on the religious group and the government's repeated efforts to wipe it out.

CCTV shows a woman being killed at a McDonald's
 in Zhaoyuan, China.  (Xin/Imaginechina)

The state news agency Xinhua said at the weekend that a court in Yantai, Shandong province, will try five people for murder on Thursday, three of whom "used a cult organisation to undermine enforcement of the law".

In late May, the five defendants – Zhang Fan, Zhang Lidong, Lü Yingchun, Zhang Hang, and Zhang Qiao – and a 12-year-old child walked through a McDonald's in Zhaoyuan, also in Shandong, soliciting phone numbers from diners. One woman, Wu Shuoyan, 37, was waiting in the restaurant with her seven-year-old son; when she refused to give her number, the group beat her to death with chairs and a metal mop handle. The act was captured by CCTV cameras and witnesses using smartphones. The footage quickly went viral online, with many web users wondering why bystanders did not intervene.

State media quickly turned the conversation to religion: the attackers belonged to the quasi-Christian group Church of Almighty God, also known as Eastern Lightning, Xinhua said. One of the attackers, Zhang Lidong, later appeared in a prison interview, which was broadcast on national television. The unemployed pharmaceutical salesman said the group – which he has been a member of for seven years – attacked Wu "because she is a monster. She is an evil spirit. We are not afraid of the law. We have faith in God."

The Church of Almighty God was founded in 1989 by Zhao Weishan, a physics teacher who grew up in Henan province, central China, but fled to the US more than a decade ago. Adherents believe Jesus has returned to earth as a Chinese woman named Lightning Deng, and hold that belonging to the group will save them from an impending apocalypse. Members believe they're entrenched in a life-or-death struggle against the "Great Red Dragon" – a clear reference to the ruling Communist party.

Zhang Lidong, above, is accused of killing a woman
 at a McDonald's cafe, in Shandong. The victim was
allegedly attacked there by Almighty God followers.
Photograph: An Xin/Imaginechina

Chinese authorities have listed the Church of Almighty God as one of 14 banned "evil cults", along with the persecuted spiritual group Falun Gong, and have made repeated attempts to eradicate it – Xinhua said in June that more than 1,500 group members have been detained.

Yet the group appears to be spreading throughout Chinese provincial cities and rural areas, and is beginning to gain a foothold in Hong Kong, Taiwan and the US. Its website claims that it has millions of members.

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Poling, Tommy, Keney J.Frank. The Hare Krishna Character Type, Sociological Analysis, 50, 1989 .

Poling, Tommy. The Hare Krishna Character Type: A study of the sensate personality, E. Mellen Press, 184, 1986.

Pounds, Stephen. New Computer Disease Technology Product, Palm Beach Post, D1, August 23, 1996.

Prabhu, Madhvacharya. Krishna: dealings among his devotees, Book, 1992.

Prabhupada, Swami. Back to Godhead, 1944-60 - the pioneer years: a collection of back to Godhead magazines published between 44 and 60., Bhaktivedanta Book Trust.

Prabhupada, Srila. Srila Prabhupada on Guru-Kula, ISKCON of Dallas, 1984.

Prabhupada, Swami. The Journey of Self-Discovery, Bhaktivedanta Book Trust, 1997.

Prabhupada, Swami. The nectar of devotion: the complete science of Bhakti Yoga, Bhaktivedanta Book Trust, 1985.

Prabhupada, Swami. The Science of self-realization, Bhaktivedanta Book Trust, 1994.

Pressman, Corey. Hare Krishnas - US, Thesis Washington State University, 1994.

Price, Joyce. 5 Krishna Temples Ordered Sold, Washington Times, A4,2, March 22, 1990.

Rawlinson, Andrew. The Book of Enlightened Masters: western teachers in eastern traditions, Open Court, 1997.

Ray, John. Perceived deviance, personality and media exposure in Sydney, Media Information Australia, 30, 69-70.

Rice, Mary Ann. From Krishna to Christ: confessions of a spiritual dilettanta,Christian Apologetics, Research and Info Service, 1980.

Richard, Miles, Lina Saigol. D-Day for Building Societies Nationwide, The Guardian Home Page, 1, July 23, 1997.

Richardson, Herbert. New Religions and Mental Health: Understanding the issues, New York: Toronto: Edwin Mellon Press, 1980.

Richardson, James. Clinical and personality assessment of participants in new religions, International Journal for the Psychology of Religion, 5,3, 145-170.

Richardson, James. Cult-brainwashing cases and freedom of religion, Journal Church & State, 55-74, 1999.

Richardson, James. Mental health of cult consumers: Legal and scientific controversy, Religion and Mental Health, 233-244.

Richardson, James. Money and power in the new religions, Lewiston, NY: Edwin Mellen Pr., 1988.

Richardson, James. Proselytizing Processes of the new Religions: Moonies, HK, Jesus Movement, Pushing the Faith, 143-154, 1988.

Richardson, James. The Hare Krishna Character Type, Review of Religious Research, 29, 318-319, 1988.

Richardson, James. Two steps forward, one back: Psychiatry, psychology and the rew religions, International Journal for the Psychology of Religion, 5,3, 181-185.

Richardson, Peter. Lesmahaglow; Colourful Krishnas: Monks Paint Their Houses Turquoise, Scottish Daily Record, 10, February 23, 1999.

Robbins, Thomas. Krishna and Culture: Cultural exclusivity and the debate over "mind control.", ISKCON Communications Journal, 5,1, 77-84.

Rochford, E. A study of recruitment and transformation processes in the Hare Krishna movement, Univ of CA, 217, 1982.

Rochford, E., Heinlein Jennifer. Child Abuse in the Hare Krishna movement,ISKCON Communications Journal, 5,1, 77-84. 

Rochford, E. Dialectical processes in the development of HK; tension, public definition and strategy, Future of new religious movements, 109-122, 1987.

Rochford, E. Factionalism, Group Defection & Schism in the Hare Krishna, Journal for the Scientific Study of Religion, 1989.

Rochford, E. Family formation, culture, and change in the Hare Krishna Movement, ISKCON Communications Journal, 5,2, 61-84. 

Rochford, E. Family Structure, commitment and involvement in the HK Movement,Social Sciences Abstracts.

Rochford, E. Family Structure, commitment and involvement in the HK Movement, Journal: Sociology of Religion, 56,2, 153, 1995.

Rochford, E. Family Structure, commitment and involvement in the HK Movement, Journal: Sociology of Religion, 56,2, 153-175, 1995.

Rochford, E. Hare Krishna in America, Rutgers University Press, 324, 1985.

Rochford, E. Hare Krishna in America, Eileen Barker, Reviewer, November 1, 1986.

Rochford, E. Hare Krishna in America, Journal: Sociological Analysis, 49,2, 1988.

Rochford, E. Hare Krishna in America: growth, decline and accommodation, America's alternative religions, 215-221, 1995.

Rochford, E. Hare Krishna, Hare Krishna,Sociological Analysis, 46, 196-198, 1985.

Rochford, Purvis & Eastman. New religions, mental health, and social control, Research in the social scientific study of religion: A research annual, 1, 57-82.

Rochford, E. Psychological Distress and Well-being in Hare Krishna, Psychological Reports, August 1, 1987.

Rochford, E. Recruitment Strategies, Ideology and Organization in the Hare Krishna Movement, Social Problems, P 399-410, 1982.

Rochford, E. Recruitment Strategies, Ideology and Organization in the Hare Krishna Movement, Journal: Social Problems, 29,4, 1982.

Rochford, E. Recuitment strategies, ideology and organization in the Hare Krishna movement, Of Gods and Men, Macon, GA: Mercer Univ Pr, 283-302, 1983.

Rochford, E. Religion, Journal for the Scientific Study of Religion, 28,2, 1989.

Rochford, E. The Hare Krishna Character Type, Journal: Sociological Analysis, 50,2, 1989.

Roman, Nancy. Court Hears Hare krishna Suit Against Ban on Airport Activity,Washington Times, A5,1, March 26, 1992.

Rosen, Steven. Passage From India, Munshiram Manoharlal, 126, 1992.

Ross, Michael. Clinical Profiles of Hare Krishna Devotees, American Journal of Psychiatry, 140, P 416, 1983.

Ross, Michael. Mental health and membership in the Hare Krishnas: A case study, Australian Psychologist, 18, 128-129. 

Ross, Christopher. The Hare Krishna Type,  International Journal for the Psychology of Religion, 2,1, 65-67, 1992.

Rothstein, Mikael. Belief Transformation, Aarhus University Press, 1996.

Rourke, Mary. Older and Wiser, LA Times, E1,1, July 1, 1996.

Saliba, John. Dialogue with ISKCON: A Roman Catholic perspective, ISKCON Communications Journal, 4,2, 1-16.

Salvini, Alessandro, Vetrano & Vidotto. Tipizzazione dell'identita e rappresentazione di se.  Una ricerca empirica. Typification of identity and self-representation: An empirical study, Bollettino di Psicologia Applicata, 193-194, 37-49.

Schaffler, Laurie. An inside look at the Hare Krishnas., The New York Times.

Schipper-Peet, G., G. van Tillo. Tussen hemel en aarde, Alphen aan den Rijn, Netherlands, 1976.

Schook, Nancy. Torts - Religious organization's acts of enticing daughter to leave home, Journal of Family Law v.31/Univ of Louisville, 206-14, 1993.

Schulman, David. Lawsuit Puts Strain on Efland's Hare Krishna Community, The News and Observer, Raleigh, NC, B3, May 19, 1999.

Shabad, Theodore. Hare Krishnas in the USSR, New Religious Movement, 6,2, 48-49.

Sharan, Hari. Prabhupada kripa, Bhakta Kala Kshetra, 1981.

Sheridan, D. Hare Krishna, Hare Krishna, Horizons, 11, 219-220, 1984.

Shinn, Larry. Cult fears and the case of Krishna, Oberlin  Alumni Magazine.

Shinn, Larry. Religious freedom and the psychology of fear: the HK on trial, USA Today, P 90-93, 1990.

Shinn, Larry. The Dark Lord: Cult images and the Hare Krishnas in America, Westminster Press, 204, 1987.

Simon, Stephanie. Krishnas Find Fertile Ground in Russia, Chicago Tribune, 1,3.5, March 8, 1992.

Smith, Aidan. Reviving the Over-45s, The Scotsman, 16, April 28, 1999.

Snow, David, Zurcher, Louis.  Social networks and Social Movements: A Microstructural Approach to differential Recruitment, American Sociological Review, 45, 787-801, 1980.

Snyder, David. Krishna leader led Double Life, Times-Picayune, A1,1, March 31, 1991. 

Snyder, George. Residents fear changes at Ocean Center, San Francisco Chronicle, A17,5, September 30, 1996.

Sparks, Judith. The Hare Krishna movement: an interpretation, Nashville, 1976.

Specter, Michael. Krishnas Cast Bread on Roiling Waters in Russia, Grozny Journal, A4,3, December 12, 1995.

Steve, Bard. Religions Gather to hear Message of Hope, The Idaho Statesman, B1, June 19, 1995.

Stones, Christopher. Personal religious orientation and Frankl's will-to-meaning in four religious communities, South African Journal of Psychology, 10,1(2), 50-52.

Stones, Christopher. Socioreligious semantic space in small nonconformist communities: A South African study, Small Group Behavior, 19,1, 109-116.

Stromsten, Amy. The World of Hare Krishna, Society, P 73-77, 1986.

Szimhart, Joseph. Betrayal of the Spirit: My life behind the headlines of the Hare Krishna Movement, Cultic Studies Journal, 14,2, 309-310.

Talan, Jamie. Cults: Sorting Out the Damage, Ann Arbor news, D5, September 15, 1986.

Tannenbaum, Rob. Boy George, Journal: US, 185, 76, 1985.

Trippett, Frank. Troubled karma for the Krishnas, TIME, P20, September , 1986.

Tuck, D. Hare Krishna, Hare Krishna,Journal of the American Academy of Religion, 52, 385-386, 1984.

Tucker, Ernest. Child Abuse has ended, leaders say, Chicago Sun-Times, 38, October 25, 1998.

Tucker, Ernest. Krishnas Enter Mainstream,  Chicago Sun-Times, 38, October 25, 1998.

Tumminia, Diana. The sacred self: A social psychological study of religious self-identity and the case of Hare Krishna, San Diego State, 116, 1987.

Turner, Ralph, Lewis Killian. Collective behavior (3rd edition), Englewood Cliffs, NJ, xiii, 414.

Uday, Mehta. Modern Godmen in India: A sociological appraisal, Popular Prakashan - Book, 1993.

Ullman, Chana. Cognitive and emotional antecedents of religious conversion,Journal of Personality & Social Psychology, 43,1, 183-192.

Ullman, Chana. Psychological well-being among converts in traditional and nontraditional religious groups, Psychiatry, 51,3, 312-322.

Vipramukhya, Swami. How to give a good class on the philosophy of Krishna Consciousness, ISKCON, 1983.

Walker, Thaai. Demons Within, Danger at Large, San Francisco Chronicle, S5,1, February 19, 1995.

Walker, Thaai. Man ruled insane in temple stabbing, San Francisco Chronicle, A22,1, December 2, 1995.

Wallas, Roy. Hare Krishna, Hare Krishna,Update (Rew Rel.) Mvt, 10,1, 62-63, 1986.

Weiss, Arnold, Mendosa, Richard.  Effects of Acculturation into the Hare Krishna Movement on Mental Health and Personality, Journal for the Scientific Study of Religion, 1990.

Weiss, Arnold, Comrey, Andrew. Personality and mental health of Hare Krishnas compared with psychiatric outpatients and "normals.", Personality & Individual Differences, 8,5, 721-730.

Weiss, Arnold, Comrey, Andrew.Personality factor structure among Hare Krishnas, Educational & Psychological Measurement, 47,2, 317-328.

Weiss, Arnold, Richard Mendosa. Effects of Acculturation into the Hare Krishna movement on mental health and personality, Journal: Scientific Study of Religion, 29,2, 173, 1990.

Weiss, Arnold, Comrey, Andrew. Personality characteristics of Hare Krishnas, Journal of Personality Assessment, 51,3, 399-413.

Weiss, Arnold. Psychological Distress and Well-being in Hare Krishna, Psychological Reports, 61,1, 23-35.

Whaling, Frank. The Hindu tradition in today's world: Religion in Today's World, 128-173, 1987.

White, Gayle. Krishna Consciousness raised to 30th year of Eastern Ritual,Atlanta Constitution, C3,1, September 6, 1996.

Wilkison, David. Dark Side to Palace,Chicago Tribune, E8,1, April 21, 1994.

Willaime, JP. Sects Among the Youth, Journal: Archives de sciences sociales des religions, 28,55, 1983.

Wilson, Terry. Out of Public Eye, but keeping faith no longer Airport staples, Krishna Followers Still Worship and chant in their temples, Chicago Tribune, 2C7,5, January 24, 1997.

Witham, Larry. 2 Religious Groups Heartened by Court Ruling on Damages,Washington Times, B6,5, March 22, 1991.

Witham, Larry. Court Cases Test Balance Between Church and State, Washington Times, B6,1, April 20, 1990.

Wright, Stuart. A sociological study of defection from controversial new religious movements, Univ of Connecticut, 272, 1983.

Wright, Stuart. Dyadic Intimacy & Social Control in Three Cult Movements, Sociological Analysis, 1986.

Wright, Stuart, Piper, Elizabeth. Families and cults: Familial factors related to youth leaving or remaining in deviant religious groups, Journal of Marriage & The Family, 48,1, 15-25.

Wright, Stuart. Leaving cults: the dynamics of defection, Society for the Scientific Study of Religion, 1987.

Wright, Stuart. Reconceptualizing Cult Coercion and Withdrawal: A Comparative Analysis of Divorce and Apostasy, Social Forces Journal, 125-145, 1991.

Yakos, Marvin. The roaring Lion of the East: An inside view of the Hare Krishna Movement, Word Aflame Press, 264, 1988.

Yamamoto, J. Hare Krishna, Guide to cults and new religions Downers Grove IL: Intervarsity Press, 91-102, 1983.

Yamamoto, Isamu. Hare Krishna, Guide to cults and new religions Downers Grove IL: Intervarsity Press, 91-102, 1983.

Zaidmandvir, N., Sharot, S. The Response of Israeli Society to New Religious Movements: ISKCON & Teshuvah, Journal: Scientific Study of Religion, 31,3, 279-295, 1992.

Zaidman-Dvir, Nurit. When the Deities are asleep: processes of change in the HK Temple, Thesis Temple University, 1994.

Zaretsky, Irving, Mark P. Leone. Religious Movements in Contemporary America, Princeton: Princeton Univ Pr, 1974.

A guide to cults and new religions, InterVarsity Press, 215, 1983.

A request to the media - please don't lump us in, ISKCON, Office of Public Affairs, 1980.

Items Without Authors:  

About Krishna Consciousness, Palm beach Post, E1, August 8, 1996.

Airport Proselytizers Return, with New Tack, Wall Street Journal, B1,2, March 20, 1990.

Annual Chariot Festival, The new Straits Times, 11, January 2, 1999.

Celebrating Krishna's Appearance, The New Straits Times, 17, August 30, 1997.

Charter School Applicant Rejected, St. Petersburg Times, B5, May 7, 1999.

Child Abuse at Krishna Boarding Schools is Detailed, Star-Tribune of the Twin Cities, A11, October 10, 1998.

Christian Groups Join Effort to Upset Judgment against Krishnas, Los Angeles Times, F15,4, April 21, 1990.

Correction, Washington Post, A3,6, May 30, 1990.

Court considers animal sacrifice, airport witnessing,Christianity Today, P.46-47, April 27, 1992.

Cult Admits Child Abuse, Evening Mail; Mirror, 3, October 10, 1998.

Divine passions: The social construction of emotion in India, University of CA, 312, 1990.

Don't judge all Muslims by actions of terrorist sect, Denver Post, B9,1, September 30, 1993.

Don't Let Airports Bar the First Amendment, USA Today, A12,1, March 26, 1992.

Ex-Hare Kirshna Leader Gets 20-year sentence, Associated Press, A23,1, August 29, 1996.

Ex-Hare Krishna Leader Gets 20 year sentence, New York Times, A23,1, August 29, 1996.

Former head of BIL Investment Company Refused Bail in Sydney Court, Waikato Times, 8, August 5, 1997.

Group to Hand Out Free Food, Life & Times, 2, October 17, 1997.

Hare Krishna, World Wide Web link: www.iskcon.org/hkindex/.

Hare Krishna, World Wide Web link: www.geopages.com/Tokyo/1148/.

Hare Krishna Festival Today, The New Straits Times, 2, August 28, 1997.

Hare Krishna Gets 30, New York Times, A16,4, June 21, 1991.

Hare Krishna groups in California are under intense police scrutiny following disclosures that they have been stockpiling weapons, Christianity Today, 24, 66, July , 1980.

Hare Krishna leader Tied to Murder Plot, Washington Post, D1,2, May 26, 1990.

 parents were often unaware of the abuse because they were traveling and soliciting donations for their guru's books, in airports and on the street, leaving their children in the care of HK monks and young devotees who had no training in educating children and often resented the task, the report says. Hare Krishna Reveals Abuse of Members' Children; Sect's boarding schools lacked competent staffs, Baltimore Sun, A5, October 9, 1998.

Hare Krishna Troubles, The Christian Century, P 738, August 17, 1983.

Hare Krishna World, Hare Krishna Movement, 1997.

Hare Krishna: The Complete Picture, World Wide Web link: www.shamantaka.org.

Hare Krishnas Admit Widespread Abuse of Children,Milwaukee Journal Sentinel, 3, October 10, 1998.

Hare Krishnas Celebrate legalization in Moscow, Atlanta Constitution, E1,5, August 13, 1990.

Hare Krishnas denied charter school, Florida Times-Union, A1, May 17, 1999.

Hare Krishnas Fight Judgment, Washington Post, B6,2, March 10, 1990.

Heffron v ISKCON.

Heffron v. iskcon, Houston law Review, 325-38, 1982.

,US Supreme Court. Heffron, Secretary & manager of the Minn. State Agricultural Society Board of Managers, et al v. ISKCON, S.N., 1981.

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, World Wide Web link: www.webcom.com/~ara/col/cooks/BIO/prab.html.

 International Society for Krishna Consciousness, Garland Publ, NY, 1990.

Is There Hope for the Court, Denver Post, B6,1, March 26, 1992.

US Supreme Court. ISKCON vs. Lee, S.N., 1992.

Kremlin Oks Krishnas, The Providence Journal, D7, November 7, 1998.

Krishna Consciousness and others, Institute for  Vaishnave, 1986.

Krishna Consciousness in the West, Buckness University Press, 295, 1989.

Krishna Consciousness is the Genuine Indian Culture, Gopal Krishna Das Adhikari, 198?.

Krishna Journal Details Sex Abuse, Times Union - Albany, NY, A3, October 9, 1998.

Krishnas Admit Abuse at US, India Boarding Schools, The Palm Beach Post, A3, October 9, 1998.

Krishnas Confirm Pattern of Abuse, Cincinnati Enquirer, A3, October 10, 1998.

Krishnas Confirm Students' Abuse, Florida Times-Union, A11, October 10, 1998.

Krishnas Open Temple in India, Rocky Mountain News, A28, June 20, 1995.

Krishnas Reveal Details of Child Abuse, Salt Lake Tribune, C1, October 10, 1998.

Krishnas Say Fire is Type of Harassment, Saturday State Times/Leetown, MS, BS5, July 12, 1997.

Labour of Love for spiritual Guru, The New Straits Times, 3, August 11, 1997.

Misguiding Lights?, Beacon Hill Press, 132, 1991.

More Free Meals for Poor & Needy, Main/Lifestyle, 2, October 4, 1997.

Muscovites Don't Dance in street at Krishnas' First Legal Message, Boston Globe, 7,4, August 13, 1990.

Pancaratra-Pradipa, ISKCON GBC Press, 1994.

Pardoned Life Convict Weds ISKCON bride, ITAR-TASS News Wire, November 19, 1997.

Public Forum, Journal: Creighton Law Review, 26,4, 1265, 1993.

Religious Leader Convicted of US Charges, New York Times, A6,3, March 30, 1991.

Report Details Child Abuse at Hare Krishna Schools, Las Vegas Review-Journal, A9, October 10, 1998.

Revealing the inadequacy of the public forum doctring: ISKCON v. Lee, Journal: Harvard Journal of Law & Public Policy, 16,1, 269, 1993.

San Francisco Festival Pays tribute to Krishna, San Francisco Chronicle, A19,1, August 12, 1996.

Sects and new religious movements, J. Rylands University Library, 240, 1988.

Society Raises Funds for Free Food Scheme, Life & Times, 2, June 20, 1995.

State Krishnas Back in Favor: Community to be accepted by religion, Charleston Daily Mail, B5, July 14, 1998.

Supreme Court Lets Stand Taxation of Krishna Literature,San Francisco Chronicle, A11,2, February 20, 1991.

Tatastha Sakti Tatttva, Giri, 1990.

The Chicago South Side Hare Krishna Community Herald, S.N.

The Hare Krishna People, ITV (ISKCON TV Network), 1974.

The Nectar of Book Distribution, BBT Sankirtan Books, 1993.

The Radha Krishna Temple in London, Apple Records.

The Science of self-realization, Bhaktivedanta Book Trust, 1977.

The Spiritual Frontier. New Vrindavana, a country ashram of the ISKCON, ITV - Video, 1976.

US Sect Admits Abusing Children, Belfast Newsletter, 9, October 10, 1998.

US Supreme Court. Walter Lee, v ISKCON, 1992.

Vaisnavi: Women and the worship of Krishna, Motilal Banarsidass, 1996.

Vigil by Krishnas Protests Award, New York Times, A15,1, April 9, 1990.

Vouchers Aid Cults, Ad Suggest, Pinellas Times, 2, October 19, 1998.

Vyas Puja: The most blessed event, ISKCON Press, 1970.

Wholesome Meals for Vegetarians, The New Straits Times, 21, August 8, 1997.

Woman Studies How Mothers Act in Varied Cultures, The Augusta Chronicle, C13, January 21, 1999.