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Sharp, David (January 4, 2017). "1 of the Last Remaining Shakers Dies at 89, Leaving Just 2". Associated Press. Elder Ebenezer Bishop (1768–1849), Elder Rufus Bishop (1774–1852), Eldress Ruth Landon (1775–1850), Eldress Asenath Clark (1821–1857). [28] Bang Bang Shoot Shoot! Essays on Guns and Popular Culture (with John Sakeris; 2 editions 1999–2000; Simon & Schuster, Pearson)

The Shakers derived originally from a small branch of English Quakers founded by Jane and James Wardley in 1747. They may have adopted the French Camisards’ ritual practices of shaking, shouting, dancing, whirling, and singing in tongues. The Shaker doctrine, as it came to be known in the United States, was formulated by Ann Lee, a textile worker in Manchester. “Mother Ann,” as she was known to her followers, had a troubled marriage and had suffered difficulties while pregnant (she had four children, all of whom died young), and in 1758 she converted to the “Shaking Quakers.” After enduring persecution and imprisonment for participation in noisy worship services, she had a series of revelations, after which she regarded herself—and was so regarded by her followers—as the female aspect of God’s dual nature (e.g., male and female) and the second Incarnation of Christ. She developed an elaborate theology and established celibacy as the cardinal principle of the community. John Whiteclay Chambers; Fred Anderson. The Oxford Companion to American Military History. Oxford University Press; 1999. ISBN 978-0-19-507198-6. p. 522. Close-Up: Great Cinematic Performances Vol. 2, International (with Kyle Stevens; Edinburgh University Press, 2017) Around the time of the American Civil War, the Shakers at Mount Lebanon, New York, increased their production and marketing of Shaker chairs. They were so successful that several furniture companies produced their own versions of "Shaker" chairs. Because of the quality of their craftsmanship, original Shaker furniture is costly.

Brewer, Priscilla. "'Tho' of the Weaker Sex': A Reassessment of Gender Equality among the Shakers." Signs: A Journal of Women in Culture and Society 17 (spring 1992): 609–35. JSTOR 3174625. White, Anna; Leila S. Taylor (1904). Shakerism, Its Meaning and Message: Embracing an Historical Account, Statement of Belief and Spiritual Experience of the Church from Its Rise to the Present Day. Columbus, Ohio: Fred J. Heer. The reverse is slightly different. True, "the lads" - as the waitresses depict them - are purely caricature, but caricature can show up facets and features as sharply as any satire and use comedy to reveal something new rather than simply an end in itself. a b Stortz, Martha Ellen (1996). "Ritual Power, Ritual Authority: Configurations and Reconfigurations in the Era of Manifestations". In Aune, Michael Bjerknes; DeMarinis, Valerie M. (eds.). Religious and Social Ritual: Interdisciplinary Explorations. SUNY Press. pp.105–135. ISBN 978-0-7914-2825-2.

Hinds, William Alfred. American Communities and Cooperative Colonies. [1902] Second Revision. Chicago, IL: Charles H. Kerr & Co., 1908.Shakerism is a system which has a distinct genius, a strong organization, a perfect life of its own, through which it would appear to be helping to shape and guide, in no small measure, the spiritual career of the United States. Rotundo, Barbara. "Crossing the Dark River: Shaker Funerals and Cemeteries." Communal Societies Volume 7 (1987): 36–46.

Godber was born in Upton, West Yorkshire, the son and grandson of miners. He trained as a drama teacher at Bretton Hall College and later became head of drama at Minsthorpe High School. The Horse Who Drank the Sky: Film Experience Beyond Narrative and Theory (Rutgers University Press 2008) Our consultation process allows our stylists to understand you, your hair and your hair journey plans. This is the point where we advise how long your first appointment should take to include all of your hair treatment wishes.Your future appointment times will be guided by your hair journey.

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Promey, Sally. Spiritual Spectacles: Vision and Image in Mid-Nineteenth-Century Shakerism. Indiana University Press, 1993. Bates, Paulina (1849). Green, Calvin; Wells, Seth Youngs (eds.). The divine book of holy and eternal wisdom. New Lebanon: United society called "Shakers". Whitson, Robley Edward, ed. (1983). The Shakers: Two Centuries of Spiritual Reflection. Mahwah, New Jersey: Paulist Press. ISBN 9780809123735. We may have video highlights with points and news for some Changwon LG Sakers games, but only if they play their game in one of the most popular basketball leagues.

Membership in Shaker communities declined steadily after the Civil War. The Believers’ ascetic lifestyle and fervent spirituality proved no match for the pull of modern life, and by the early twentieth century, many Shaker communities had closed for want of new members. In the 1930s, Faith and Edward Deming Andrews recognized that the Shaker movement was disappearing from the historical record and began to document remaining communities. Largely through their efforts, Shaker culture and design became the subject of scholarly inquiry and museum exhibitions. Shaker furniture made for the outside world or rescued from newly closed communities became highly coveted by collectors. Ernestine Stodelle, "Flesh and Spirit at War," New Haven Register, March 23, 1975, quoted in Flo Morse, Shakers and the World's People (Hanover, N.H.: University Press of New England, 1982), pp. 274–76, Google Books, Retrieved January 17, 2011. British Empire / Thirteen Colonies (USA) / Early Independence-era / Shaker Architecture | Colonial Architecture Project". Priscilla Brewer, Shaker Communities, Shaker Lives (Hanover, N.H.: University Press of New England, 1986), xx.American society during their time. Shakers believed in communal ownership, pacifism, dancing in worship, equality of the sexes, celibacy, and living simply. Most Protestants of the day found that bringing dancing, whirling, and clapping into a sacred space and elevating it above the word of God, spoken by an ordained minister, was sacrilegious. But to the Shakers, the dancing signified a communal, not individual, relationship with God, which was a powerful symbol of the Shaker cultural system. Rieman, Timothy D., and Jean M. Burks. Encyclopedia of Shaker Furniture. Atglen, PA: Schiffer, 2003. On January 2, 2017, Sister Frances Carr died aged 89 at the Sabbathday community, leaving only two remaining Shakers: Brother Arnold Hadd, age 58, and Sister June Carpenter, 77. [73] In the Spring/Summer 2019 issue of the Shaker newsletter The Clarion, the current membership was given as Brother Arnold, Sister June, and Brother Andrew. [74] These remaining Shakers hope that sincere newcomers will join them. [24] See also [ edit ] The Protestant Reformation and technological advances led to new Christian sects outside of the Catholic Church and mainstream Protestant denominations into the 17th and 18th centuries. The United Society of Believers in Christ’s Second Appearing, commonly known as the Shakers, was a Protestant sect founded in England in 1747. The French Camisards and the Quakers, two Protestant denominations, both contributed to the formation of Shaker beliefs.