little different than recognized world religions, and are unfairly stigmatized as It is “cults”. through interpretive and hopefully objective analysis that the public can come to see these movements as just another search for meaning for those who have yet to find it. Bibliography: Burr, Angela. 1984. Kamla Nagar, Delhi India: Vikas Publishing House. I Am Not My Body. Cast, R. 2007. of a native American church alter in Caddo county, Oklahoma”. “Documentation 168- 178. Journal Of Northeast Texas Archaeology, 26: Dawson, Lorne. 2006. Don Mills, Ontario: Oxford University Press. Comprehending Cults. Gelberg, Steven. 1983. New York, NY: Grove Press, inc. Hare Krishna. Iskcon.org 2012. is the Hare Krishna Philosophy?” Iskon.org. Retrieved March 10th 2012 “What () P. N. 2007. Native American Church, Peyote, and Health: Expanding Consciousness “The for Healing Purposes”. 411-425 Contemporary Justice Review 10(4): Kress, M. 2005. Krishna Comes of Age”. 26-30. USA Today Magazine 134(2722): “Hare Lectic Law Library. 1995. Amending American Indian Religious Freedom Act to Allow “Law Use of Peyote by Indians” Lectlaw.com. Retrieved March 10th () Muster, Nori. 1997. Chicago, IL: University of Illinois Press. Betrayal of the Spirit. Nath, J. 2010. is a vegetarian': The food, health and bio-spirituality of Hare Krishna, “'God Buddhist and Seventh-Day Adventist devotees”. 356- Health Sociology Review 19(3): 368. Roberts, Keith and David Yamane. 2012. Thousand Oaks, Religion in Sociological Perspective. CA: Pine Forge Press. Rochford Jr., E. 1995. Structure, Commitment, and Involvement in the Hare Krishna “Family Movement”. 153-175. Sociology Of Religion 56(2): Smith, Husten and Reuben Snake. 1996. One Nation Under God: The Triumph of the Native Santa Fe, NM: Clear Light Publishers. American Church. Stewert, Omer. 1987. Norman, OK: University of Oklahoma Peyote Religion: A History.
little different than recognized world religions, and are unfairly stigmatized as “cults”. It is through interpretive and hopefully objective analysis that the public can come to see these movements as just another search for meaning for those who have yet to find it. Bibliography: Burr, Angela. 1984. I Am Not My Body. Kamla Nagar, Delhi India: Vikas Publishing House. Cast, R. 2007. “Documentation of a native American church alter in Caddo county, Oklahoma”. Journal Of Northeast Texas Archaeology, 26: 168- 178. Dawson, Lorne. 2006. Comprehending Cults. Don Mills, Ontario: Oxford University Press. Gelberg, Steven. 1983. Hare Krishna. New York, NY: Grove Press, inc. Iskcon.org 2012. “What is the Hare Krishna Philosophy?” Iskon.org. Retrieved March 10th 2012 () P. N. 2007. “The Native American Church, Peyote, and Health: Expanding Consciousness for Healing Purposes”. Contemporary Justice Review 10(4): 411-425 Kress, M. 2005. “Hare Krishna Comes of Age”. USA Today Magazine 134(2722): 26-30. Lectic Law Library. 1995. “Law Amending American Indian Religious Freedom Act to Allow Use of Peyote by Indians” Lectlaw.com. Retrieved March 10th () Muster, Nori. 1997. Betrayal of the Spirit. Chicago, IL: University of Illinois Press. Nath, J. 2010. “'God is a vegetarian': The food, health and bio-spirituality of Hare Krishna, Buddhist and Seventh-Day Adventist devotees”. Health Sociology Review 19(3): 356- 368. Roberts, Keith and David Yamane. 2012. Religion in Sociological Perspective. Thousand Oaks, CA: Pine Forge Press. Rochford Jr., E. 1995. “Family Structure, Commitment, and Involvement in the Hare Krishna Movement”. Sociology Of Religion 56(2): 153-175. Smith, Husten and Reuben Snake. 1996. One Nation Under God: The Triumph of the Native American Church. Santa Fe, NM: Clear Light Publishers. Stewert, Omer. 1987. Peyote Religion: A History. Norman, OK: University of Oklahoma
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