Zeitschriftenartikel: „New Age movement“

1

SHIMAZONO, Susumu. „“New Age Movement” or “New Spirituality Movements and Culture”?“ Social Compass 46, Nr. 2 (Juni 1999): 121–33. http://dx.doi.org/10.1177/003776899046002002.

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2

Bejma, Urszula. „New Age movement - new faith?“ E-Theologos. Theological revue of Greek Catholic Theological Faculty 4, Nr. 1 (01.04.2013): 50–61. http://dx.doi.org/10.2478/etheo-2013-0005.

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3

Soteri, Andri, und Paul Heelas. „The New Age Movement“. British Journal of Sociology 48, Nr. 4 (Dezember 1997): 705. http://dx.doi.org/10.2307/591609.

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4

Nichols, Aidan. „The New Age Movement“. Chesterton Review 26, Nr. 1 (2000): 209–18. http://dx.doi.org/10.5840/chesterton2000261/228.

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5

Rose, Stuart. „New age women: Spearheading the movement?“ Women's Studies 30, Nr. 3 (Juni 2001): 329–50. http://dx.doi.org/10.1080/00497878.2001.9979381.

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6

Woo, Hairan. „The New Age Movement in South Korea“. Alternative Spirituality and Religion Review 9, Nr. 1 (2018): 20–30. http://dx.doi.org/10.5840/asrr201862644.

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The New Age movement—i.e., non-mainstream and non-institutionalized religious/spiritual culture—is widespread across Asian countries, especially in advanced industrial societies and urban areas. Even though it has often been said that New Age is a global phenomenon, in non-western societies, only a small circle of scholars engages in research in this field. As a result, the New Age movement in South Korea is an area that is barely known about among foreign scholars. This paper presents an overview, delineating the historical development of New Age in South Korea and examining its sociocultural background. At the same time, the key components of Korean New Age will be identified. This dualistic approach—both diachronic and synchronic—will enable a more complex picture of Korean New Age to emerge.

7

Chesterton, G. K. „Chesterton's reaction to the New Age movement“. Chesterton Review 19, Nr. 3 (1993): 432–35. http://dx.doi.org/10.5840/chesterton1993193102.

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8

PARMENTIER, Martin. „A Chronology of the New Age Movement“. Bijdragen 58, Nr. 4 (01.12.1997): 426–36. http://dx.doi.org/10.2143/bij.58.4.2002380.

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9

Parmentier, Martin. „A Chronology of the New Age Movement“. Bijdragen 58, Nr. 4 (Januar 1997): 426–36. http://dx.doi.org/10.1080/00062278.1997.10739688.

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10

Holloway, Julian. „Institutional geographies of the New Age movement“. Geoforum 31, Nr. 4 (November 2000): 553–65. http://dx.doi.org/10.1016/s0016-7185(00)00023-3.

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11

Kranenborg, Reender. „CONTEMPORARY MILLENIANISM AND THE NEW AGE MOVEMENT“. Exchange 23, Nr. 1 (1994): 44–57. http://dx.doi.org/10.1163/157254394x00181.

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12

Kurosumi, Motonori, Koji Mizukoshi, Maya Hongo und Miyuki G. Kamachi. „Does age-dynamic movement accelerate facial age impression? Perception of age from facial movement: Studies of Japanese women“. PLOS ONE 16, Nr. 8 (05.08.2021): e0255570. http://dx.doi.org/10.1371/journal.pone.0255570.

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We form impressions of others by observing their constant and dynamically-shifting facial expressions during conversation and other daily life activities. However, conventional aging research has mainly considered the changing characteristics of the skin, such as wrinkles and age-spots, within very limited states of static faces. In order to elucidate the range of aging impressions that we make in daily life, it is necessary to consider the effects of facial movement. This study investigated the effects of facial movement on age impressions. An age perception test using Japanese women as face models was employed to verify the effects of the models’ age-dependent facial movements on age impression in 112 participants (all women, aged 20–49 years) as observers. Further, the observers’ gaze was analyzed to identify the facial areas of interests during age perception. The results showed that cheek movement affects age impressions, and that the impressions increase depending on the model’s age. These findings will facilitate the development of new means of provoking a more youthful impression by approaching anti-aging from a different viewpoint of facial movement.

13

Kyle, R. „The Political Ideas of the New Age Movement“. Journal of Church and State 37, Nr. 4 (01.09.1995): 831–48. http://dx.doi.org/10.1093/jcs/37.4.831.

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14

O’Neil, Daniel J. „The New Age movement and its societal implications“. International Journal of Social Economics 28, Nr. 5/6/7 (Juni 2001): 456–75. http://dx.doi.org/10.1108/03068290110360795.

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15

Bartollas, Clemens, und Michael Braswell. „CORRECTIONAL TREATMENT, PEACEMAKING, AND THE NEW AGE MOVEMENT“. Journal of Crime and Justice 16, Nr. 2 (Januar 1993): 43–58. http://dx.doi.org/10.1080/0735648x.1993.9721493.

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16

Tudur, Geraint. „Book Review: New Religious Movements: Christian Responses to the New Age Movement: A Critical Assessment, New Religious Movements: Challenge and Response“. Expository Times 111, Nr. 4 (Januar 2000): 140–41. http://dx.doi.org/10.1177/001452460011100432.

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17

Dinges, William D. „The new (old) age movement: Assessing a Vatican assessment“. Journal of Contemporary Religion 19, Nr. 3 (Oktober 2004): 273–88. http://dx.doi.org/10.1080/1353790042000266318.

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18

Percy, Martyn. „Book Review: Christian Responses to the New Age Movement“. Theology 102, Nr. 809 (September 1999): 379–81. http://dx.doi.org/10.1177/0040571x9910200525.

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19

Hurd, Paul Dehart. „Science Education for a New Age: The Reform Movement“. NASSP Bulletin 69, Nr. 482 (September 1985): 83–92. http://dx.doi.org/10.1177/019263658506948213.

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20

Klippenstein, Janet M. „Imagine no religion: On defining "New Age"“. Studies in Religion/Sciences Religieuses 34, Nr. 3-4 (September 2005): 391–403. http://dx.doi.org/10.1177/000842980503400305.

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"New Age" is generally assumed to be distinguishable from mainstream religion, whether it is approached as a social (i.e., secular) movement or as a religious movement of sorts. Despite these distinctions, insiders and academics alike define the category in much the same way as they define religion. Because there is a dearth of theoretical and methodological consideration in analyses of New Age, however, this likeness is largely ignored. Problematic assumptions about religion—such as the distinction between religion and economics or the existence of an isolatable category of religion in the first place—are carried over uncritically to analyses of New Age. This investigation exposes some of these assumptions in order to call into question the validity of both "New Age" and "religion" as useful theoretical categories.

21

Perlman, Jeffrey M., und Joseph J. Volpe. „Movement Disorder of Premature Infants With Severe Bronchopulmonary Dysplasia: A New Syndrome“. Pediatrics 84, Nr. 2 (01.08.1989): 215–18. http://dx.doi.org/10.1542/peds.84.2.215.

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A previously unrecognized, striking movement disorder has been observed in 10 premature infants with severe bronchopulmonary dysplasia. Chronic hypoxemia, hypercarbia, bronchospasm, and inadequate nutrition were present in all. The movement disorder developed from approximately the third postnatal month. The dominant movements involve the limbs, neck, trunk, and oral-buccal-lingual structures. The limb movements were most prominent distally and consisted of rapid, random, jerky movements (similar to chorea) and "restless" movements (similar to akathisia). Similar movements of the neck and face were observed; tongue movements had a "darting" quality. The oral-buccal-lingual movements were similar to the dyskinesia of older patients. Movements were exacerbated during episodes of respiratory failure and attenuated during sleep. All infants exhibited feeding disorders, largely due to tongue movements. In 3 infants treated with clonazepam, there was striking improvement in motor function, including feeding. The natural history was partial or complete resolution or a static course. Thus, of the 7 surviving infants, the movements were absent (without therapy) at 15, 18, and 30 months of age. In the remaining 4 infants (3 of whom receive clonazepam), the movements, though attenuated, persisted at 6, 12, 15, and 21 months of age, respectively. Neuropathologically, 1 infant showed neuronal loss with astrocytosis in caudate, putamen, globus pallidus, and thalamus. These data defined a previously unrecognized extrapyramidal movement disorder of infants with severe bronchopulmonary dysplasia; pathogenesis may be related to chronic hypoxemia.

22

Polletta, Francesca. „SOCIAL MOVEMENTS IN AN AGE OF PARTICIPATION*“. Mobilization: An International Quarterly 21, Nr. 4 (01.12.2016): 485–97. http://dx.doi.org/10.17813/1086-671x-21-4-485.

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How have social movements fared in an era marked by new enthusiasm for citizen participation? I identify several features of today's participatory landscape that make it different from earlier ones, including its scale and scope, its reliance on the Internet, and its relation to state power that is dispersed among multiple actors. Then I trace the mixed consequences of these features for social movement groups.

23

Cowan, Douglas E., und John A. Saliba. „Christian Responses to the New Age Movement: A Critical Assessment“. Sociology of Religion 62, Nr. 1 (2001): 142. http://dx.doi.org/10.2307/3712242.

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24

Zeller, Benjamin E. „New Religious Movements and Food“. Nova Religio 23, Nr. 1 (01.08.2019): 5–13. http://dx.doi.org/10.1525/nr.2019.23.1.5.

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This special issue of Nova Religio brings together four articles that examine particular intersections of new religious movements and food. Dan McKanan examines spiritual food practices within the loose network of spiritual movements associated with Anthroposophy, the turn of the century “spiritual science” developed by Rudolf Steiner (1861–1925) that continues to have resonance today. Susannah Crockford contributes an article on fasting traditions in the contemporary New Age movement, based on her ethnographic fieldwork in Sedona, Arizona. Dusty Hoesly writes on the countercultural California group the Brotherhood of the Sun, which operated a series of highly successful food businesses in the 1970s and 1980s, and which he situates within a tradition of mindful food production and consumption. Constance Elsberg’s study of food practices and food entrepreneurship in Yogi Bhajan’s (1929–2004) Healthy, Happy, Holy Organization (3HO) movement uses the lens of food to examine the group’s growth, institutionalization, and subsequent struggles. This introduction contextualizes these four movements, and other new religious movements, in terms of their engagement with food, using the lenses of social, cultural, economic, and structural factors.

25

Ryabchenko-Shats, V. D. „Beardsley Movement in the Russian Silver Age Culture“. Concept: philosophy, religion, culture 6, Nr. 3 (27.09.2022): 141–55. http://dx.doi.org/10.24833/2541-8831-2022-3-23-141-155.

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The article dwells on the phenomenon of Russian Beardsleism, which was formed by the influence of the works and personality of the English graphic artist Aubrey Beardsley on the Russian intellectual society at the turn of the 19th – 20th centuries. Being the brightest representative of English aestheticism and Art Nouveau, Aubrey Beardsley became a champion of the ideas of new art for Russia. In his homeland, Aubrey Beardsley managed to make a real revolution in the field of illustration and book graphics, separating them into independent elements of creativity and raising the art of graphics to a completely new, unprecedently high level. No less revolutionary was the behavior of the artist — Aubrey Beardsley turned his life into art, postulating innovative aesthetic and philosophical aspirations by his very appearance. The worth of his personality was undoubtedly comparable to the worth of his works, and one became inseparable from the other. Thus, the very image of Aubrey Beardsley became a symbol of the Art Nouveau era, containing a lot of complex concepts. Therefore, no wonder that the sphere of influence of this master in Russia was extremely wide — not limited only to the field of graphics, it extended from new artistic methods up to the lifestyle and demeanor. The significance of Beardsleism in the Russian artistic life of the turn of the centuries is also indicated by its scope — the most prominent figures of the Silver Age, such as S. Diaghilev, L. Bakst, N. Feofilaktov, and rather obscure A. Silin, A. Arapov and M. Durnov — both those and others experienced a significant influence of Aubrey Beardsley on their works and life.

26

Liao, Dachi, Hsin-Che Wu und Boyu Chen. „Social Movements in Taiwan and Hong Kong“. Asian Survey 60, Nr. 2 (März 2020): 265–89. http://dx.doi.org/10.1525/as.2020.60.2.265.

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We propose the logic of communitive action to analyze digitally networked social movements. Through an examination of Taiwan’s Sunflower Movement and Hong Kong’s Umbrella Movement, we offer an explanatory framework of community consciousness that elucidates a new type of leadership, and discuss crowdsourcing as a supplement to the theory of social movements in the digital age.

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Zoller, Robert. „Marc Edmund Jones and New Age Astrology in America“. Culture and Cosmos 2, Nr. 02 (Oktober 1998): 39–57. http://dx.doi.org/10.46472/cc.0202.0207.

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Although astrologers and astrological concepts were instrumental in formulating the core assumptions of the modern New Age movement in the late 19th and early 20th centuries, the increasing number of scholarly studies of the New Age movement pay almost no attention to astrology.1 The only two English language histories of modern astrology set out the role of the English astrologer Alan Leo (1860-1917) in creating an astrology designed to facilitate spiritual evolution and the coming of the New Age.2 This paper examines the foundation of an astrology of spiritual development and psychological growth in the USA and examines the key role played by Marc Edmund Jones (1888-1980). Jones used arguments based on the history of astrology, strongly influenced by theosophical theories of history, to justify his reform of astrology.

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Takdir, Mohammad. „NEW SPIRITUAL MOVEMENT: Menelisik Visi Transformatif Komunitas Lia Eden sebagai Embrio Lahirnya New Age di Indonesia“. Jurnal THEOLOGIA 29, Nr. 1 (02.09.2018): 1. http://dx.doi.org/10.21580/teo.2018.29.1.2415.

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Abstract: This research aims to explain the phenomenon of Lia Eden community which is a new spiritual movement in the dynamics of religious life in Indonesia. Some points to be described in this research are related with a background of the birth and development of the Lia Eden community, teaching, and transformative vision in the public sphere. This research is a case study of the Lia Eden community that became of the New Age movement in the wake of belief in formal religions that considered failure in overcoming the modern human crisis. This research shows that Lia Eden community is a new spiritual movement who tried to awaken a spirit of all religions so that able to overcome of a social problem in society. This movement is not ambitions to establish a new religious institution with a strict and doctrinal organization, but effort to transmit spiritual power at the individual level to become a reflection of the mystical movement that brought changes to human life.Abstrak: Penelitian ini bertujuan untuk menjelaskan fenomena komunitas Lia Eden yang merupakan gerakan spiritualitas baru dalam dinamika kehidupan beragama di Indonesia. Beberapa poin yang ingin dijabarkan dalam penelitian ini adalah berkaitan dengan latar belakang kelahiran dan perkembangan komunitas Lia Eden, ajaran, dan visi transformatifnya dalam ruang publik. Penelitian ini merupakan studi kasus dari komunitas Lia Eden yang menjadi bagian dari Gerakan Zaman Baru (New Age Movement) di tengah memudarnya kepercayaan terhadap agama formal yang dianggap gagal dalam mengatasi krisis kemanusian modern. Penelitian ini menunjukkan bahwa komunitas Lia Eden merupakan gerakan spiritualitas baru yang berupaya membangkitkan roh dari semua agama agar berperan dalam mengatasi masalah sosial di masyarakat. Gerakan ini tidak berambisi untuk mendirikan institusi baru yang bersifat keagamaan dengan organisasi yang ketat dan bersifat doktrinal, melainkan berupaya untuk mentransmisikan kekuatan spiritual pada level individu hingga menjadi cerminan dari gerakan mistik yang membawa perubahan bagi kehidupan manusia.

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전명수. „A Study on the New Age Movement and Sociology of Religion“. Journal of Korean Studies ll, Nr. 32 (März 2010): 339–69. http://dx.doi.org/10.17790/kors.2010.32..339.

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30

Lewis, Gordon R. „Book Review: Another Gospel: Alternative Religions and the New Age Movement“. International Bulletin of Missionary Research 15, Nr. 3 (Juli 1991): 139–40. http://dx.doi.org/10.1177/239693939101500328.

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31

Martin, David. „Book Review: A The New Age Movement and the Biblical Worldview“. Theology 101, Nr. 804 (November 1998): 452. http://dx.doi.org/10.1177/0040571x9810100613.

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32

Beswick, Spencer. „From the Ashes of the Old: Anarchism Reborn in a Counterrevolutionary Age (1970s-1990s)“. Anarchist Studies 30, Nr. 2 (16.09.2022): 31–54. http://dx.doi.org/10.3898/as.30.2.02.

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After almost a century of Marxist predominance, how did anarchism develop from a marginal phenomenon into a force at the centre of the anti-globalisation movement? This article explores how anarchism was reborn in a counterrevolutionary age. Part one investigates how the New Right's post-1960s counterrevolution defeated the New Left and remade US society, including by recuperating potentially liberatory elements of social movements. Part two examines how a new generation of radicals critiqued the failures of MarxismLeninism and popularised the anarchist analysis and principles that provided the foundation for the anti-globalisation movement. The article discusses five examples of the development of anarchist theory and practice: Black/New Afrikan Anarchism, anarcha-feminism, eco-anarchism, punk anarchism, and revolutionary social anarchism. Ultimately, the article argues that anarchism was revitalised in the late twentieth century because it provided compelling answers to the new problems posed by the neoliberal counterrevolution and the crisis of state socialism.

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Tremlett, Paul-François. „Contemporary New Age transformation in Taiwan: A sociological study of a new religious movement“. Culture and Religion 11, Nr. 3 (September 2010): 297–99. http://dx.doi.org/10.1080/14755610.2010.505730.

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34

Walker, Sarah E. „The New English Keyboard School: A Second “Golden Age”“. Leonardo Music Journal 11 (Dezember 2001): 17–23. http://dx.doi.org/10.1162/09611210152780629.

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The author discusses the musical trajectories of several avant-garde English composers, in particular their increasing attention to works for piano. She analyzes the historical roots of this new movement and its relation to the experimental tradition from which it developed, finding continuities perhaps not often recognized or understood.

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Croft, Mary Ann, Paul L. Kaufman, Kathryn S. Crawford, Michael W. Neider, Adrian Glasser und Laszlo Z. Bito. „Accommodation dynamics in aging rhesus monkeys“. American Journal of Physiology-Regulatory, Integrative and Comparative Physiology 275, Nr. 6 (01.12.1998): R1885—R1897. http://dx.doi.org/10.1152/ajpregu.1998.275.6.r1885.

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Accommodation, the mechanism by which the eye focuses on near objects, is lost with increasing age in humans and monkeys. This pathophysiology, called presbyopia, is poorly understood. We studied aging-related changes in the dynamics of accommodation in rhesus monkeys aged 4–24 yr after total iridectomy and midbrain implantation of an electrode to permit visualization and stimulation, respectively, of the eye’s accommodative apparatus. Real-time video techniques were used to capture and quantify images of the ciliary body and lens. During accommodation in youth, ciliary body movement was biphasic, lens movement was monophasic, and both slowed as the structures approached their new steady-state positions. Disaccommodation occurred more rapidly for both ciliary body and lens, but with longer latent period, and slowed near the end point. With increasing age, the amplitude of lens and ciliary body movement during accommodation declined, as did their velocities. The latent period of lens and ciliary body movements increased, and ciliary body movement became monophasic. The latent period of lens and ciliary body movement during disaccommodation was not significantly correlated with age, but their velocity declined significantly. The age-dependent decline in amplitude and velocity of ciliary body movements during accommodation suggests that ciliary body dysfunction plays a role in presbyopia. The age changes in lens movement could be a consequence of increasing inelasticity or hardening of the lens, or of age changes in ciliary body motility.

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YEW, Chiew Ping. „Hong Kong's Governance Challenges in a New Age of Pro-Democracy Movement“. East Asian Policy 07, Nr. 01 (Januar 2015): 83–95. http://dx.doi.org/10.1142/s1793930515000070.

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The Umbrella Movement, which spelled an end to the Hong Kong democrats' gradual, reformist approach, is a turning point in the city's pro-democracy movement. Young Hong Kongers, already inclined to see themselves as Hong Kong people and not Chinese citizens, through this wave of protests have further estranged themselves from mainland China. Caught between an increasingly interventionist Beijing and a more defiant society, the Hong Kong administration shall face tougher times ahead.

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Amenta, Edwin, und Qindian Chen. „SOCIAL MOVEMENTS AND “SOCIAL SECURITY”: POLICY IDEAS, DISCURSIVE RATIFICATION, AND THE U.S. OLD-AGE PENSION MOVEMENT“. Mobilization: An International Quarterly 27, Nr. 4 (01.12.2022): 445–65. http://dx.doi.org/10.17813/1086-671x-27-4-445.

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Under which conditions can social movements influence discursive struggles over public policies? Policy ideas are embedded in any new movement-relevant legislation, including categories, frames, justifications, and narratives. Moreover, when legislation passes, it receives a “discursive ratification” in the news media, which interprets its meaning. These cultural aspects of legislation define the constituencies of social movements and influence future political group formation and policy development but are not much analyzed by scholars. We argue that it is more difficult for mass movement organizations to influence policy ideas than to influence the political agenda, votes for programs, or monetary upgrades in them because doing so requires different capacities and favorable political contexts. Also, influencing the discursive ratification of policy is more difficult than placing quotes or demands in the news. To illustrate and appraise these arguments, we examine the policy ideas behind and the national news coverage of U.S. old-age legislation during its formative years in the 1930s and 1940s. Specifically, we examine six key episodes in which the old-age pension movement had broad influence over legislative developments. However, only in some instances did the movement influence ideas in old-age policy or its discursive ratification, and sometimes its actions backfired. These analyses show that movements’ favorable influence over the benefits in policy may not translate into cultural influence.

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Khvastunova, Yuliya Viktorovna. „Specificity of Proselytic Activity of the New Age Movement by the Example of Regional Neo-Paganism (Philosophical and Juridical Analysis)“. Manuscript, Nr. 1 (Januar 2020): 158–61. http://dx.doi.org/10.30853/manuscript.2020.1.32.

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Magaard, Tina. „NLP: En New Age-teknik som management fashion“. Religionsvidenskabeligt Tidsskrift, Nr. 63 (20.11.2015): 60. http://dx.doi.org/10.7146/rt.v0i63.22551.

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Management techniques originating in the New Age movement have become increasingly popular in private as well as public organiza-tions in Denmark. Based on a combination of desk research and qualitative interviews, this article proposes an interdisciplinary study of those techniques as management fashions, investigating whether NLP (Neuro-Linguistic Programming) has been evicted or absorbed by concurrent techniques such as enneagram and coaching. It argues for the cross-fertilizing effects of including management theories in religious studies, when searching to grasp the presence of New Age-related phenomena in organizations.

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Yadav, Vivek, James P. Schmiedeler, Sharon McDowell und Lise Worthen-Chaudhari. „Quantifying Age-Related Differences in Human Reaching while Interacting with a Rehabilitation Robotic Device“. Applied Bionics and Biomechanics 7, Nr. 4 (2010): 289–99. http://dx.doi.org/10.1155/2010/349275.

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New movement assessment and data analysis methods are developed to quantify human arm motion patterns during physical interaction with robotic devices for rehabilitation. These methods provide metrics for future use in diagnosis, assessment and rehabilitation of subjects with affected arm movements. Specifically, the current study uses existing pattern recognition methods to evaluate the effect of age on performance of a specific motion, reaching to a target by moving the end-effector of a robot (an X-Y table). Differences in the arm motion patterns of younger and older subjects are evaluated using two measures: the principal component analysis similarity factor (SPCA) to compare path shape and the number of Fourier modes representing 98% of the path ‘energy’ to compare the smoothness of movement, a particularly important variable for assessment of pathologic movement. Both measures are less sensitive to noise than others previously reported in the literature and preserve information that is often lost through other analysis techniques. Data from the SPCAanalysis indicate that age is a significant factor affecting the shapes of target reaching paths, followed by reaching movement type (crossing body midline/not crossing) and reaching side (left/right); hand dominance and trial repetition are not significant factors. Data from the Fourier-based analysis likewise indicate that age is a significant factor affecting smoothness of movement, and movements become smoother with increasing trial number in both younger and older subjects, although more rapidly so in younger subjects. These results using the proposed data analysis methods confirm current practice that age-matched subjects should be used for comparison to quantify recovery of arm movement during rehabilitation. The results also highlight the advantages that these methods offer relative to other reported measures.

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Gorin, Vladislav A., Eugeny A. Dunayev und Boris D. Vassiliev. „Step by Step Examination of Tail Movement Sequences Reveals Functional Differentiation in Signals of Spotted Toad-Headed Agamas Phrynocephalus guttatus (Gmelin, 1789) (Reptilia: Agamidae)“. Russian Journal of Herpetology 30, Nr. 1 (17.02.2023): 56–64. http://dx.doi.org/10.30906/1026-2296-2023-30-1-56-64.

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Phrynocephalus lizards are well-known for their remarkable tail movements. Possible function of such displays still remains unclear. We present a new approach for studying displays of Phrynocephalus, analyzing them as a sequence of movements. Here, we describe four tail movements of Phrynocephalus guttatus on the basis of observations on the population from the surroundings of Astrakhan, Russia. We found that movement sequences are structured and two main stereotyped patterns for movement sequences are suggested to distinguish depending on function they perform — aggressive or submissive. We also explain differences in preference and structure of movement sequences for lizards of different sex and age groups from the point of their social status.

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Pacaol, Ninoval Flores. „NEW AGE ATHEISM MOVEMENT: A VANISHING MEDIATOR INTO A FUTURISTIC SECULAR SOCIETY“. International Journal of Humanity Studies (IJHS) 4, Nr. 1 (24.08.2020): 1–14. http://dx.doi.org/10.24071/ijhs.v4i1.2627.

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The progress of natural science together with some of the crimes and violent actions committed by religions were central to the New Age Movement of Atheism since the first decade of the century. Their atheistic evangelicalism is for the secularization of society and the dissolution of religions in every aspect of human life. This paper hinges on Kahambings development of the concept vanishing mediator and applies its synthesized framework as methodology. The application of the concept: a.) retroactively traces an intervention, b.) evaluates the intervention, c.) identifies the mediator, and d.) locates the vanishing point. Applying this to new age atheism, the discussion of the study is divided into three parts. First, it introduces the historical origin and atheistic interventions on religions; second, the movement is treated as a vanishing mediator or transition from religious to secular society; and lastly, it gives a futuristic account of a secular world that is rooted on the influence of new atheism in the era.

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Phillipson, C., und T. Buffel. „A MANIFESTO FOR THE AGE-FRIENDLY MOVEMENT: DEVELOPING A NEW URBAN AGENDA“. Innovation in Aging 2, suppl_1 (01.11.2018): 217. http://dx.doi.org/10.1093/geroni/igy023.799.

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Knowles, Brett. „Book Review: Christian Responses to the New Age Movement: A Critical Assessment“. Pacifica: Australasian Theological Studies 14, Nr. 3 (Oktober 2001): 347–49. http://dx.doi.org/10.1177/1030570x0101400317.

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Buffel, Tine, und Chris Phillipson. „A Manifesto for the Age-Friendly Movement: Developing a New Urban Agenda“. Journal of Aging & Social Policy 30, Nr. 2 (24.01.2018): 173–92. http://dx.doi.org/10.1080/08959420.2018.1430414.

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Anechiarico, Frank. „The New Public Management at Middle Age: Critiques of the Performance Movement“. Public Administration Review 67, Nr. 4 (Juli 2007): 783–86. http://dx.doi.org/10.1111/j.1540-6210.2007.00761.x.

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Khvastunova, Yuliya Viktorovna. „DEVELOPMENT OF NEW AGE BELIEFS BY THE EXAMPLE OF THE RELIGIOUS MOVEMENT “ALTAI DYAN AK DYAN” IN THE ALTAI REPUBLIC“. Manuscript, Nr. 12 (Dezember 2019): 207–11. http://dx.doi.org/10.30853/manuscript.2019.12.40.

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Robertson, John H., und Rebecca Bradley. „A New Paradigm: The African Early Iron Age without Bantu Migrations“. History in Africa 27 (Januar 2000): 287–323. http://dx.doi.org/10.2307/3172118.

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Between 1000 BC and AD 1000, or so the story goes, sub-Saharan Africa was the setting for one of the all-time great population movements of antiquity—the Bantu migrations. Sweeping to and fro across the continent in a kind of grand migrationary gavotte, absorbing or brushing aside the autochthonous hunter-gatherers, the ancestral Bantu speakers carried with them on their march the seeds of a settled life fueled by food production and iron technology. Their movements are represented by large arrows scything across big blank maps of the African interior. How good is the evidence that any of it ever happened?In this paper we shall examine some of the serious methodological and practical problems that bedevil the migrationary model. We shall also present an alternative model for the prehistory of sub-Saharan Africa: in brief, that the development of the Early Iron Age in Africa was a process rather than an event; that autochthonous populations gradually adopted the suite of traits that define the Early Iron Age, without any large-scale movement of peoples; and that increasing sedentarization actually led to a population decline which was only overcome after AD 500.The model constitutes a new paradigm that emphasizes continuity and takes into account a few observations that are awkward for the migrationary paradigm: that sub-Saharan Africa has a difficult topography that may put certain constraints on population movements, and that the continent was slowly filling up on its own when events starting in the sixteenth century turned the autochthonous peoples' lives upside down.

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Kamppinen, Matti, und JP Jakonen. „Systems thinking, spirituality and Ken Wilber: beyond New Age“. Approaching Religion 5, Nr. 2 (17.11.2015): 3–14. http://dx.doi.org/10.30664/ar.67570.

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Systems thinking is a general worldview concerning the nature of reality. It sees the world as composed of systems, and all particular entities populating reality as linked with other entities – the emergence of new properties denies the flatland of plain materiality, and generates entities of a higher order. Spirituality in historical and modern traditions has minimally amounted to relating oneself to a larger or higher systemic whole, which confers meaning to particular cases of existence. In some religious traditions this larger systemic whole has been understood as a transcendental sphere of existence, whereas in other religious and spiritual traditions it has been seen as an immanent thatness. The search for spirituality and wisdom has never been confined to religious traditions, but has inspired other systems thinkers as well, for example in philosophy, the New Age movement, in developmental psychology, biology, or futures research. The American philosopher and theoretical psychologist Ken Wilber (b. 1949) has discussed, re-interpreted and synthesized various views on spiritual development as well as systems thinking and has provided input for the New Age movement, comparative religion, developmental psychology, and world philosophy. In this article we will discuss the relationship between systems thinking and spirituality and will assess Ken Wilber’s contribution to their conceptualization.

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Carreño, Miryam. „The New Museums of Education, an International Movement“. Encounters in Theory and History of Education 9 (09.10.2008): 75–91. http://dx.doi.org/10.24908/eoe-ese-rse.v9i0.1769.

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In this article the resurgence of interest in museums of education during the last twenty years of the twentieth century and their development up to this day is analyzed. The “new museums” of education are different from their predecessors, the pedagogical museums, which were created in the last fifty years of the nineteenth century. The new museums constitute an international movement that is developing in an age of deep transformation. Some of them are analyzed here with the goal of looking for the explanation of that great development: new historiography tendencies; the current globalization process; movements for the recovery of historical memory; and finally changes in museology. Lastly, the creation and development of the new museums of education in Spain are analyzed, as well as the museographical and museological activities that are taking place in this country

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