Barbara Benner Un Official Fan Site Tribute

Barbara Benner : This Is An Un Official Fan Site Tribute
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Movie Title Year Distributor Notes Rev Formats All About '_' 1972 Arrow Productions Anal Clip 1 Filthiest Show in Town 1972 WHAM! USA NonSex Healers 1972 After Hours Cinema NonSex O High Rise 1972 Video-X-Pix LezOnly 1 DRO Love Syndrome 1979 Metro Clip 1 DRO Sensuous Vixens 1971 VCX 2 DO Sex USA 1970 Arrow Productions Anal DRO Sexualist 1975 Alpha Blue Archives NonSex 1 DRO Switch 1974 Secret Key Motion Pictures NonSex DO Tales of a High Class Hooker 1972 Alpha Blue Archives Teenage Cheerleader 1974 Video-X-Pix NonSex DO While the Cat's Away 1972 Something Weird Video NonSex Membership
The religion has a following among a wide variety of classes.[21] It claims a membership of six million,[22] though a 1995 survey by The Chosun Ilbo found it had 67,632 followers (sixth behind Won Buddhism with 84,918 followers).[23] A 2005 census revealed fewer than 35,000 Koreans claimed a belief in the religions derived from Kang Jeungsan, of which Daesoon Jinrihoe is one.[17]:86–87 The survey and census may have underestimated the number of followers, due to a lack of a specific category for Daesoon Jinrihoe and other new religions, and because followers have opted out of labeling themselves with a religious affiliation.

By the mid-1990s Daesun Jinrihoe had already over 1,500 centers, and the headquarters at Yeoju could house 10,000 people.[4]:77 In 2017, centers had become more than 2,000.[2] The growth of the religion has been attributed to its ancestor worship, emphasis on self-cultivation, messianism and enlightenment, a focus on the present, and the stable system of its organization.[4]:78 According to Don Baker, "Daesoon doctrine also gains persuasive power from its focus on the ethical concerns that have been at the center of Korean religiosity for millennia".[25] Criticism Criticism of Daesoon Jinrihoe mostly comes from rival religions in the Kang Jeungsan lineage and Korean media hostile to local new religions in general.[2] Daesoon Jinrihoe members made a habit of recruiting at large bookstores or in the Seoul underground; these members would ask passers-by if they were interested in Eastern thought and invite them to learn more, without mentioning Daesoon Jinrihoe.[4]:84 In the mid-1990s, the main Yeoju branch of Daesoon Jinrihoe confronted these problems and banned missionary activities in public places altogether. However, these practices are still carried on by some other branches.[10] Jorgensen also reported that rumors of extortion and violence against opponents were common in the 1990s; the clergy were said to work without pay on the religion's projects, and be restricted to 4–5 hours of sleep a day during some of the movement’s "cultivation" practices Bocheonism (Korean: ??? Bocheongyo or Pochonkyo, "religion of the vault of heaven/firmament") was one among more than 100 new religious movements of Korea of the family of religions called Jeungsanism, rooted in Korean shamanism[1] and recognizing Gang Il-sun (Kang Jeungsan) as the incarnation of Sangje, the Supreme God. It was founded by Cha Gyeong-seok (1880-1936) on Ibam Mountain in Daeheung-ri, Ibam-myeon, Jeongeup, Jeollabuk-do, in the year 1911. Today this site is part of Naejangsan National Park. Cha Gyeong-seok was originally a Donghak (Cheondoist) priest, who converted to Jeungsanism after meeting Gang Il-Sun. After Gang's death, Goh Pan-Lye (Subu, literally “Head Lady,” 1880–1935, although in Kang's circle there was more than one "Subu"), a female disciple of Kang Jeungsan, around September 1911 gathered around her a number of Kang's followers. Cha Gyeong-seok was Goh's male cousin and became the leader of Goh's branch. Dissatisfied with this situation, Goh separated from Cha in 1919 and established her own new religion.[2] Cha continued under the name Bocheon-gyo, which was adopted in 1921, at a great ritual held in Hamyang County, Gyeongsangnam-do. Eventually, Bocheonism became the largest Korean new religious movement and possibly the largest religion in Korea, with some six million followers,[3] including leading activists in the Korean independence movements. Bocheonism, however, declined rapidly after Cha's death in 1936, and fragmented into several competing group, as did Goh's organization. The largest among these branches is Jeung San Do. Cha prophesied that the unification of the world would take place beginning in Korea. Branches of Bocheonism are also credited with encouraging local culture in the Jeongeup region, including the pungmulgut performance tradition. Contents 1 See also 2 Sources 3 References 4 External links See A new religious movement (NRM), also known as a new religion or an alternative spirituality, is a religious or spiritual group that has modern origins but is peripheral to its society's dominant religious culture. NRMs can be novel in origin or they can be part of a wider religion, in which case they are distinct from pre-existing denominations. Some NRMs deal with the challenges which the modernizing world poses to them by embracing individualism, while other NRMs deal with them by embracing tightly knit collective means.[1] Scholars have estimated that NRMs now number in the tens of thousands worldwide, with most of their members living in Asia and Africa. Most NRMs only have a few members, some of them have thousands of members, and a few of them have more than a million members.[2] Scholars continue to try to reach definitions and define boundaries.[3] There is no single, agreed-upon criterion for defining a "new religious movement",[4] but the term usually suggests that the group is of recent origin and is different from existing religions.[3] There is debate as to how the term "new" should be interpreted in this context.[5] One perspective is that it should designate a religion that is more recent in its origins than large, well-established religions like Christianity, Judaism, Islam, Hinduism and Buddhism.[5] An alternate perspective is that "new" should mean that a religion is more recent in its formation.[5] Some scholars view the 1950s or the end of the Second World War in 1945 as the defining time, while others look as far back as the founding of the Latter Day Saint movement in 1830.[6][5][7] New religions have often faced a hostile reception from established religious organisations and various secular institutions. In Western nations, a secular anti-cult movement and a Christian countercult movement emerged during the 1970s and 1980s to oppose emergent groups. In the 1970s, the distinct field of new religions studies developed within the academic study of religion. There are now several scholarly organisations and peer-reviewed journals devoted to the subject. Religious studies scholars contextualize the rise of NRMs in modernity, relating it as a product of and answer to modern processes of secularization, globalization, detraditionalization, fragmentation, reflexivity, and individualization.[1] Contents 1 History 2 Beliefs and practices 2.1 Scriptures 2.2 Celibacy 2.3 Violence 2.4 Leadership and succession 3 Membership 3.1 Demographics 3.2 Joining 3.3 Leaving 4 Reception 4.1 Academic scholarship 4.2 Definitions and terminology 4.3 Opposition 4.3.1 Christian countercult movement 4.3.2 Anti-cult movement 4.4 Popular culture and news media 5 See also 6 References 6.1 Citations 6.2 Sources 7 Further reading 8 External links History 1893 Parliament of the World's Religions. In 1830 the Latter Day Saint movement including The Church of Jesus Christ of Latter-day Saints was founded by Joseph Smith. It is now one of the largest new religious movements in terms of membership. In Japan, 1838 marks the beginning of Tenrikyo.[8] In 1844 Bábism was established in Iran from which the Bahá'í Faith was founded by Bahá'u'lláh in 1863. In 1860 Donghak, later Cheondoism, was founded by Choi Jae-Woo in Korea. It later ignited the Donghak Peasant Revolution in 1894.[9] In 1889, Ahmadiyya an Islamic sect was founded by Mirza Ghulam Ahmad. In 1891, the Unity Church, the first New Thought denomination, was founded in the United States.[7][10] In 1893, the first Parliament of the World's Religions was held in Chicago.[11] The conference included NRMs of the time such as spiritualism and Christian Science. The latter was represented by its founder Mary Baker Eddy. Henry Harris Jessup who addressed the meeting was the first to mention the Bahá'í Faith in the United States.[12] Also attending were

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