Cultic Studies Journal, Vol. 11, No. 1, 1994, Page 40
The increase of these groups in countries outside of Brazil has captured the attention of
researchers for there they do not embody the ethnic and sociocultural features in order to
develop.
The reality is that their multiplication is geometric, and while 387 such groups are registered
with the Ministry of Cults and Foreign Relations, the leaders of these cults assert that there
are approximately 300 terreiros (a term used to identify the places where they meet) (“When
the Gods Come,” 1992).
Until recently, European countries were generally unaware of these types of movements. But
Afro-Brazilian cults have started to expand. Frequently, this expansion is more or less directly
related to the sociocultural movement known as the “New Age.”
The Approach to and Study of the Cult Phenomenon
The third difference between Argentina and the European countries is based in the
governmental and social attitudes toward the NRMs.
As stated earlier, as far as the cult phenomenon is concerned, Argentina is at the same level
as the developed countries in the First World. Unfortunately, as for the approach to and study
of this topic, our country may be considered totally underdeveloped.
There is great ignorance about new religious movements (NRMs) in all Latin American
countries. On the one hand, we have a sector of society that believes the NRMs are not a
problem and that all that matters is to have a belief, regardless of what it is or how it is
practiced. On the other hand, we have a sector that is truly concerned about the cult
phenomenon this sector is generally comprised of persons affected, directly or indirectly, by
these groups.
Apart from the general ignorance, it is necessary to examine the strong prejudice toward all
that is religious, coupled with a certain feeling of guilt and a fear of being called “inquisitors”
(a term that is often used by NRMs when they are the target of objective criticisms). These
factors make it difficult for public officials to encourage investigations that distinguish between
belief and the practice of said belief when it breaks the law and ought to be punishable as
such.
All these elements make it unthinkable for the moment to elaborate on the works of various
governmental entities, such as the European Parliament‟s Cottrell report or that of Alain
Vivien of France. These works serve as a guide for the establishment of policies that will
uphold the universal right of religious freedom while they defend the common good of a
society that is frequently harmed by the practice of some NRMs.
These are some of the many differences between Argentina and the countries of Europe with
respect to the cult phenomenon, the last being perhaps the most important of all. I believe
that here is where the SPES Foundation becomes a crucial institution--not only for Argentina
but for all Latin America. Thus, counting on our invaluable experience, we will be able to
respond to the challenge of NRMs without losing “hope.”
References
Baamonde, M. J. (1991a). Cults and brainwashing. Buenos Aires: Bonum.
Baamonde, M. J. (1991b, February). Cults: Figures and numbers. Revista Caritas (Buenos
Aires).
When the gods come from the black continent. (1992, October 5). La Nacion, p. 16.
Acknowledgments
The increase of these groups in countries outside of Brazil has captured the attention of
researchers for there they do not embody the ethnic and sociocultural features in order to
develop.
The reality is that their multiplication is geometric, and while 387 such groups are registered
with the Ministry of Cults and Foreign Relations, the leaders of these cults assert that there
are approximately 300 terreiros (a term used to identify the places where they meet) (“When
the Gods Come,” 1992).
Until recently, European countries were generally unaware of these types of movements. But
Afro-Brazilian cults have started to expand. Frequently, this expansion is more or less directly
related to the sociocultural movement known as the “New Age.”
The Approach to and Study of the Cult Phenomenon
The third difference between Argentina and the European countries is based in the
governmental and social attitudes toward the NRMs.
As stated earlier, as far as the cult phenomenon is concerned, Argentina is at the same level
as the developed countries in the First World. Unfortunately, as for the approach to and study
of this topic, our country may be considered totally underdeveloped.
There is great ignorance about new religious movements (NRMs) in all Latin American
countries. On the one hand, we have a sector of society that believes the NRMs are not a
problem and that all that matters is to have a belief, regardless of what it is or how it is
practiced. On the other hand, we have a sector that is truly concerned about the cult
phenomenon this sector is generally comprised of persons affected, directly or indirectly, by
these groups.
Apart from the general ignorance, it is necessary to examine the strong prejudice toward all
that is religious, coupled with a certain feeling of guilt and a fear of being called “inquisitors”
(a term that is often used by NRMs when they are the target of objective criticisms). These
factors make it difficult for public officials to encourage investigations that distinguish between
belief and the practice of said belief when it breaks the law and ought to be punishable as
such.
All these elements make it unthinkable for the moment to elaborate on the works of various
governmental entities, such as the European Parliament‟s Cottrell report or that of Alain
Vivien of France. These works serve as a guide for the establishment of policies that will
uphold the universal right of religious freedom while they defend the common good of a
society that is frequently harmed by the practice of some NRMs.
These are some of the many differences between Argentina and the countries of Europe with
respect to the cult phenomenon, the last being perhaps the most important of all. I believe
that here is where the SPES Foundation becomes a crucial institution--not only for Argentina
but for all Latin America. Thus, counting on our invaluable experience, we will be able to
respond to the challenge of NRMs without losing “hope.”
References
Baamonde, M. J. (1991a). Cults and brainwashing. Buenos Aires: Bonum.
Baamonde, M. J. (1991b, February). Cults: Figures and numbers. Revista Caritas (Buenos
Aires).
When the gods come from the black continent. (1992, October 5). La Nacion, p. 16.
Acknowledgments
