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The Hare Krishna and the Counterculture in the Light of the Theory of Divergent Modes of Religiosity

The Hare Krishna and the Counterculture in the Light of the Theory of Divergent Modes of Religiosity THE HARE KRISHNA AND THE COUNTERCULTURE IN THE LIGHT OF THE THEORY OF DIVERGENT MODES OF RELIGIOSITY K  K  1. Introduction The religious roots of the Hare Krishna movement, o ffi cially known as the International Society for Krishna Consciousness (ISKCON), are in Indian (Bengali) Vaishnavism, but the organization was founded in New York in 1966 by a charismatic Indian monk named A. C. Bhaktivedanta Swami Prabhupada 1 (1896-1977). The Hare Krishna movement has often been presented as a paradigm case of the new religious movements that emerged in the wake of the counterculture of the 1960’s (see e.g. Bellah 1976, 344; Daner 1976; Johnson 1976; Judah 1974; Yinger 1982: 39; 239-240). Therefore the analysis of the movement in the light of the more comprehensive theories of religious social organization is also a crucial test case for our understanding of the whole phenomenon of the new religious movements in the West. 2 In this paper, I will analyze the Hare Krishna movement in light of the modes of religiosity theory developed by Harvey Whitehouse (1995; 2000; 2002; 2004) and I shall present some suggestions of how the modes theory might be re fi ned or sharpened http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Method & Theory in the Study of Religion Brill

The Hare Krishna and the Counterculture in the Light of the Theory of Divergent Modes of Religiosity

Ketola, Kimmo
Method & Theory in the Study of Religion , Volume 16 (3): 301 – Jan 1, 2004
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References (11)

Publisher
Brill
Copyright
© 2004 Koninklijke Brill NV, Leiden, The Netherlands
ISSN
0943-3058
eISSN
1570-0682
DOI
10.1163/1570068042652301
Publisher site
See Article on Publisher Site

Abstract

THE HARE KRISHNA AND THE COUNTERCULTURE IN THE LIGHT OF THE THEORY OF DIVERGENT MODES OF RELIGIOSITY K  K  1. Introduction The religious roots of the Hare Krishna movement, o ffi cially known as the International Society for Krishna Consciousness (ISKCON), are in Indian (Bengali) Vaishnavism, but the organization was founded in New York in 1966 by a charismatic Indian monk named A. C. Bhaktivedanta Swami Prabhupada 1 (1896-1977). The Hare Krishna movement has often been presented as a paradigm case of the new religious movements that emerged in the wake of the counterculture of the 1960’s (see e.g. Bellah 1976, 344; Daner 1976; Johnson 1976; Judah 1974; Yinger 1982: 39; 239-240). Therefore the analysis of the movement in the light of the more comprehensive theories of religious social organization is also a crucial test case for our understanding of the whole phenomenon of the new religious movements in the West. 2 In this paper, I will analyze the Hare Krishna movement in light of the modes of religiosity theory developed by Harvey Whitehouse (1995; 2000; 2002; 2004) and I shall present some suggestions of how the modes theory might be re fi ned or sharpened

Journal

Method & Theory in the Study of Religion – Brill

Published: Jan 1, 2004

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