43. Balch, Robert. "Looking Behind the Scenes in a Religious Cult: Implications for the Study of Conversion." Sociological Analysis 41, 1980: 137-43.

Applies Bromley and Shupe's (1979b: see item 123) role theory to the Bo and Peep movement. Conversion is due to rapid learning of roles. The well-known "brainwashed" appearance said to be prevalent among converts to NRMs is a stereotype presented to outsiders: a rigidly constrained role. Membership itself is a role, where some actions may undercut the beliefs implied by others: e.g., one member of Bo and Peep kept his piano tuning tools handy, just in case it didn't work out.

44. ---. "Bo and Peep: A Case Study of the Origins of Messianic Leadership." In Millennialism and Charisma edited by Roy Wallis. Belfast: Queens Univ. Press, 1982: 13-72.

Balch focusses on the nature and origin of the prophet's beliefs, citing William James on the potential therapeutic value of conversion for what James calls "divided selves." Boisen (1936) studied religious and especially messianic ideas among schizophrenics, especially those whose symptoms appeared suddenly, following more or less complete breakdowns in their systems of predictability. Recovery often involves a spiritual awakening giving meaning to life as in the cases of Robert Fox, St. Paul, Swedenborg, Jesus, et al. Silverman (1967) applies this idea to shamans (see item 630.) A.F.C. Wallace (1956b: see item 711) finds revitalizations beginning in individual hallucinations, having in general four themes: desire for a parent figure, world destruction fantasies, guilt and anxiety, and "longing" to establish a perfect order. The afflicted prophet assembles cultural material in novel ways and often shows a recovery from previous ailments. This arises in times of social unrest. Bainbridge and Stark (1979: see item 648) make use of these ideas in their "compensators" theory, which seems to Balch incomplete: how do prophets change from eccentricity to religious virtuosity? Silverman's shamanistic careers are inadequate for societies where the role does not exist.

45. ---. "'When the Light Goes Out, Darkness Comes': A Study of Defection from a Totalistic Cult." In Religious Movements: Genesis, Exodus and Numbers edited by Rodney Stark. New York: Paragon House, New ERA Books, 1985: 11-63.

Skonovd's (1983) network theory of defection is borne out in this study of the process in the Bo and Peep movement. Totalism is a determinant factor in the process. "Bridge-building" occurs among those who are entering on the defection process. This amounts to re-casting experience in familiar metaphors that differ from those employed by the group in conversations among disaffected members and appears to be the crucial first phase in apostasy.

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