Adam Possamai

Alternative Spiritualities, New Religious Movements, and Jediism in Australia

Introduction

Alternative spiritualities, new religious movements, and jediism in australia. Explore alternative spiritualities, new religious movements, and Jediism in Australia. Analyze legal challenges, negative media, and rising animosity towards new religions, amplified post-9/11.

Abstract

Australia, it could be argued, has a low rate of occurrence of religious intergroup hostility, and can be seen to have a diverse composition of alternative forms of religion; New Age and Neo-Pagan networks, New Religious Movements; and a new type of religiosity, the hyper-real religion (e.g. Jediism). However, several legal battles have surrounded the case of, for example, the Church of Scientology, the Family, and Ananda Marga. Sentiments towards new forms of religions in the Australian media can be quite negative, and two recent Government reports, which dealt with the freedom of religious beliefs, suggest that more animosity exists towards new religions than one might expect. Given the long history of relative openness toward new religious groups in Australia, these relatively recent negative sentiments might create a sense of fear and anxiety towards them, which might become more amplified in the post September 11th period.

Review

This paper tackles a highly pertinent and intriguing subject, exploring the complex interplay between traditional religious diversity, emergent spiritualities, and evolving public sentiment in Australia. The abstract effectively sets the stage by highlighting Australia's generally low religious intergroup hostility and its rich tapestry of alternative forms of religion, including New Age, Neo-Pagan, New Religious Movements, and the intriguing category of "hyper-real religion" exemplified by Jediism. However, the core tension lies in the surprising emergence of animosity towards these new religious forms, evidenced by legal disputes, negative media portrayals, and findings from recent government reports. This central paradox – a history of openness contrasted with contemporary negativity – forms a compelling basis for inquiry. The abstract suggests several strong points of engagement for the full paper. The mention of specific case studies like Scientology, The Family, and Ananda Marga provides concrete examples to ground the discussion, while the inclusion of Jediism points to a forward-thinking analysis of modern religiosity. The hypothesis that post-September 11th anxieties might amplify these negative sentiments adds a crucial socio-political dimension, enriching the analysis beyond a purely sociological one. To fully substantiate its claims, the paper would need to meticulously detail the nature of these legal battles, the specific content and impact of the media negativity, and the key findings of the government reports that indicate growing animosity. Clarifying the theoretical framework behind "hyper-real religion" and how it distinguishes itself from other new religious forms would also be beneficial. Overall, this abstract outlines a promising and timely research endeavor with the potential to significantly contribute to our understanding of religious pluralism, public perception, and the dynamics of religious change in a supposedly secular and open society like Australia. The paper raises important questions about the durability of religious freedom in the face of evolving spiritual landscapes and societal anxieties. While the abstract provides a compelling overview, the ultimate impact of the work will depend on the depth of empirical evidence presented and the rigor of its theoretical engagement with the noted shifts in sentiment and the concept of "hyper-real religion."

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