FREE EVENT: The Australian Sociological Association’s (TASA) Sociology of Religion Thematic Group presents its inaugural mid-year seminar, in partnership with the Centre for Citizenship and Globalisation, featuring two world-renowned scholars in the field of 2012 Studies, Joseph Gelfer and Pete Lentini, followed by a response from a leading Australian sociologist of religion Douglas Ezzy.
Australasia 2012, Joseph Gelfer, Monash University
The 2012 phenomenon has largely been perceived as one of the Americas, but its reach is global. In particular, certain prophesies have given special emphasis to Australia and New Zealand. Just as 2012 appropriates Indigenous prophecies of the Americas (specifically those of the Maya and Hopi), so too in Australasia with Aboriginal and Maori prophetic narratives being both imagined and mobilised. Similarly, when 2012 functions in North America it intersects with a number of countercultural products such as alternative lifestyle festivals and tourism. Again, in Australasia, 2012 adopts its own countercultural position, particularly via psy-trance festivals. Furthermore, Australasia has a unique opportunity for spiritual tourism in 2012 thanks to two unique geographical privileges: first, its time zone will mean the region will be the first on the planet to experience the historic date; second, a month before the Big Day, Australia will enjoy a total eclipse of the sun, enabling a kind of End Times holiday package. This touristic climax in the spiritual marketplace can be read as an alternative “sense of an ending” to the 2012 phenomenon.
The 2012 Milieu: A Case of Progressive Millennialism? Pete Lentini, Monash University
Many religions develop narratives concerning ends of days and the return of charismatic and divine beings to usher in salvation for an elect, and to preside and/or judge over a new era of peace and spiritual rejuvenation. Those who maintain these new times will be preceded by violence, suffering, and natural disasters would be classified as catastrophic millennialists, while those who that foresee salvific changes occurring through gradual spiritual and behavioural transformations are more akin to progressive millennialists. 2012 observers generally identify that the belief that significant changes will occur or commence during this (Northern) Winter solstice is among the diverse groups’ core unifying features. However, there is weaker consensus on how the transitions will occur. Comparing the 2012 milieu to other millennial groups such as the Branch Davidians of Waco and Aum Shinrikyo, the paper will attempt to identify areas of overlap and contradiction between progressive and catastrophic millennialisms. The paper will stress that it is important for stakeholders concerned with the relationship between religion and violence to develop sophisticated understandings of millennialist (and related) frameworks to maintain religious freedoms and maintain security.