Contenuto principale

 



Raffaella Di Marzio ha pubblicato quattro contributi nella rivista The Journal of CESNUR

edita dal Centro Studi sulle Nuove Religioni di Torino.

 

MISA, the Anti-Cult Movement and the Courts: The Legal Repression of an Esoteric Movement

Raffaella Di Marzio (pp. 20–31) DOI: 10.26338/tjoc.2017.1.1.3 

misa 2017 1 1 cover

 

ABSTRACT: This paper presents the legal controversies that accompanied the history of MISA, the Movement for Spiritual Integration into the Absolute (MISA), the legal cases regarding its founder, Gregorian Bivolaru, and their repercussions for the MISA movement as a whole. From Communist to post-Communist Romania, Bivolaru was repeatedly arrested and convicted and his teachings, on yoga and sexuality, often created suspicions of immorality and abuse. He was granted political asylum in Sweden in 2006, but arrested again in France upon a request by Romanian authorities in 2016, and extradited to Romania. The article raises the question of how an anti-esoteric prejudice may have influenced MISA legal cases and their outcome. In this respect, the paper examines three possible explanations of the extreme anti-MISA feelings prevailing among sectors of the Romanian police and media, related respectively to the Romanian context, the campaigns against “cults,” and esotericism

 

 

 

 

No Fear No Regret: Oleg Maltsev and the Mythical History of Salvatore Giuliano

Raffaella Di Marzio (pp. 36–53) DOI: 10.26338/tjoc.2018.2.3.3Oleg 2 3 cover

 

 

ABSTRACT: In 2018, the Applied Sciences Association produced the documentary movie No Fear No Regret, devoted to the life, death, and mythologization of Sicilian bandit Salvatore Giuliano (1922–1950). The movie is relevant for a study of the theories of Oleg Maltsev, as it analyzes the bandit’s career from the point of view of the three main branches of the Applied Sciences Association’s activities: Fate Analysis, weapon handling and the study of criminal traditions, and the Association’s peculiar view of history. The article discusses the movies’ approach to Giuliano, and compares it to the existing scholarship on the Italian outlaw.

 

 

 

La Soka Gakkai che non c’è. Fake news e movimenti antisette

Raffaella Di Marzio (pp. 118–140) DOI: 10.26338/tjoc.2018.2.4.6sokaita 2 4 cover-1

ABSTRACT: L’articolo tratta della diffusione e degli effetti delle fake news diffuse da gruppi e singoli militanti del movimento antisette, che etichettano organizzazioni religiose-target come “sette”, “psicosette” o “sette distruttive”. Nonostante la grande varietà di gruppi e movimenti religiosi presenti in un determinato contesto, le fake news riproducono invariabilmente lo stesso copione, al fine di indurre nel pubblico l’idea generalizzata della pericolosità sociale di movimenti religiosi non solo del tutto innocui, ma anche ben integrati nella società, dove svolgono un ruolo positivo nella promozione del dialogo e dei diritti umani. Un esempio emblematico di questo processo di distorsione comunicativa è la diffusione di fake news sull’Istituto Buddista Italiano Soka Gakkai (IBISG), uno dei numerosi gruppi bersagliati ed etichettati come “sette”, che “manipolano la mente” dei loro seguaci, nelle fake news diffuse da alcuni ex-membri, dirigenti e membri di associazioni antisette.

 

 

Experiences of Affiliation to the Italian Soka Gakkai: An Analysis According to the Rambo et al. Integrated Model

Raffaella Di Marzio (pp. 108–121) DOI: 10.26338/tjoc.2019.3.5.3sokaeng 3 5 cover

ABSTRACT: This paper deals with the Rambo, Farhadian, and Haar Farris multidisciplinary theoretical framework of conversion. It studies religious change by using a heuristic model of conversion consisting of seven stages: context, crisis, quest, encounter, interaction, commitment, and consequences. The Rambo et al. model serves as a framework for integrating research based on different approaches, and providing a fuller understanding of the multilayered processes involved in conversion. Applying this model to qualitative interviews to people affiliated to the IBISG (the Italian branch of Soka Gakkai), I concluded that data confirm the Rambo et al. theoretical framework. In particular, the decision to join the IBSG is an active, complex, and dynamic process. It depends either on intrapsychic or interpersonal and social factors. Moreover, the conversion is characterized by the peculiar aspects of the movement and the strategies used in order to recruit followers. In conclusion, my underlying assumption is that conversion is a process of religious change that takes place within a dynamic field, involving people, institutions, events, ideas, and experiences. The study of conversion must take into account not only the personal dimension, but also the social, cultural, and religious dynamics in which the convert is embedded.