298. Goodman, Felicitas. "Glossolalia: Speaking in Tongues in Four Cultural Settings." Confinia Psychiatrica 12, 1969a: 113-29.
Comparison of taped samples of glossolalia reveals important common cross-cultural features, which, together with accompanying kinesic and physiological attributes of the subjects, reinforce the conclusion that this behavior is not in any sense pathological, rather the reverse if anything, and that it represents an altered state of consciousness, which, in Goodman's hypothesis, produces the phenomena. Trance is the primary behavior pattern involved.
299. ÷÷÷. "The Acquisition of Glossolalia Behavior." Semiotica 3, 1971: 77-82. A cross-cultural study of how glossolalic behavior is learned.
300. ÷÷÷-. "Prognosis: A New Religion?" In Religious Movements in Contemporary America edited by Irving Zaretsky and Mark P. Leone. Princeton, NJ: Princeton Univ. Press, 1974: 244-54.
Goodman proposes to examine how a movement can become a "crisis cult" or "revitalization movement"; how does a new supernatural premise get incorporated into a cult; does a cult produce culture change; and can it happen here? There is often both a gradual large-scale flow of development and sudden outbursts which are qualitatively different. Sudden outbursts are never sources of origin; MŸntzer's Anabaptism, e.g., was a part of the Reformation, not its source. There is in the developmental form of a sudden outburst, the same "wave" form noted by Goodman in glossolalia: medium onset, rise to a peak, descending slope and dissolution. The occurrence of glossolalia in a subject over time also follows this pattern. [For what it may be worth, this sounds remarkably like the "rising curve" of dramatic action familiar from courses in literature.
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