Young Oon Kim, Lofland, Stark, and the Institute for Personality Assessment and Research
Both parts excerpted from Mike and Virginia McClaughry’s research:
▲ Pictured: Front row Eileen Lemmers, Patty Pumphrey, Pauline Verheyen, unknown, Doris Orme, Young Oon Kim
Back row: unknown, George Norton, Galen Pumphrey, Calvin Carey, unknown
The CIA group Institute for Personality Assessment and Research, was at UC Berkeley.
Erving Goffman was a Sociology professor at the University of California in Berkeley.
Goffman had previously received CIA funding under MK Ultra. 71
John Lofland was invited to Berkeley to work as a Teaching Assistant to Erving Goffman, starting in the Fall semester of 1960. Rodney Stark was one of their Sociology students.
CIA funding was provided to research conversion in a deviant religious group.
The project was under the Institute for Personality Assessment and Research.
John Lofland and Rodney Stark were assigned to be the researchers.
Goffman received CIA funding and he acted as handler for Lofland and Stark.
On 21 November 1960 Young Oon Kim finally stepped foot into San Francisco Haight-Ashbury district.
She was now ready to begin her real assignment – the making of the Unification Church. 59
Young Oon Kim was not gaining very many converts by preaching Moon’s religious beliefs.
In the Fall of 1961 John Lofland and Ronald Stark hook up with Young Oon Kim.
The Divine Principle is a book containing Moon’s religious teachings.
Lofland helped Kim re-write the Divine Principle to make it more acceptable.
Lofland also taught Kim to use interpersonal relationships to recruit people.
That meant that converts should bring in their family and friends. That worked.
Membership in the Unification Church then began increasing dramatically.
. . . .
John Lofland was invited to Berkeley to work on his Ph.D as a Teaching Assistant to Erving Goffman.
CIA funding was provided to research conversion in a deviant religious group.
The project was under the Institute for Personality Assessment and Research.
John Lofland and Rodney Stark were assigned to be the researchers.
Lofland and Stark would soon take Young Oon Kim under their wing.
Interview with Stark –
Stark: I enrolled at Berkeley in the fall of 1960.
Stark gets “given a research appointment at the end of the first semester“. That is December 1960.
Stark says he “went to the Survey Research Center” that was directly under the purview of the CIA Institute for Personality Assessment and Research.
As his Curriculum Vitae verifies. Specifically, it says that he was working as a “researcher for a research associate” under Charles Glock and its recently formed Survey Research Center.
John Lofland and Rodney Stark deliberately sought out a “deviant religious group” to study because that was their assignment, that’s what the grant money stipulated.
Lofland and Stark would have been reporting/discussing in to both Charles Glock and Erving Goffman throughout the whole period that they were there with the Moonies.
This shows that Erving Goffman was receiving CIA funding –
In 1995, Raymond Prince published an illustration consisting of photo reproductions of pages of the Human Ecology Fund Annual Report of July 1961.
Under “other studies, grants” and sub-heading “Other publications, monographs” we see several names that are most definitely actual full-out witting MK-Ultra operatives, such as James A Hamilton. Under ‘publications, monographs’: we see Erving Goffman show up again, clearly illustrating that he is a repeat grantee of the CIA’s largesse. (Price Anthropology Today June 2007)
In March 1962 Lofland and Stark officially moved in with the Moonies.
We said that friendship ties were in the first instance much more important than theology. That people learned the theology, but they learned it only after having already learned to trust it because their friends did.
Progress Through Theology “An interview with Rodney Stark, author of For the Glory of God: How Monotheism Led to Reformations, Science, Witch-hunts, and the End of Slavery” David Neff/ July 1, 2003
As Lofland and I settled back to watch people convert to this group, the first thing we discovered was that all of the current members were united by close ties of friendship predating this …with Miss Kim. …became friends with Miss Kim after she became a [?] with one of them. By the time Lofland and I arrived to study them, the group had never succeeded in attracting a stranger. All had been tied to group members through friendships.
We also found it instructive that during most of her first year in America Miss Kim had tried to spread her message directly by talks to various groups and by sending out many press releases. Later, in San Francisco, the group also tried to attract followers through radio spots and by renting a hall in which to hold public lectures. But these methods yielded nothing. As time passed Lofland and I were able to observe people actually become Moonies. The first several converts were old friends or relatives of members who came from Oregon for a visit. Subsequent members were people who …close friendships with one or more members of the groups.
We soon realized that of all the people the Moonies…in their efforts to…the only ones who joined were those with interpersonal attachments.
…In short, conversion is not about working or embracing an ideology, it is about bringing one’s religious behavior into alignment with that of one’s friends and family members. …Of persons who did join, many were newcomers to San Francisco whose attachments were all …far away. As they formed strong friendships with group members these were not counterbalanced because distant friends and and families had no knowledge of the conversion in progress.
The Craft of Religious Studies pp 175-196 On Theory-Driven Methods RODNEY STARK
Kim tried to attract followers through press releases and advertising, but this produced no results. Instead, what made for new converts was personal relationships. If a person had a friend or family member who was a Moonie, the prospects for conversion increased dramatically.
“Conversion is not about seeking or embracing an ideology; it is about bringing one’s religious behavior into alignment with that of one’s family and friends,” Stark says.
Stark explains, “Conversion to new, deviant religious groups occurs when, other things being equal, people have or develop stronger attachments to members of the group than they have to non-members.”
Late 20th Century Conversions: How the Moonies Did It by Julie Garner, editorial Martyrs, Myths and the Mighty, Columns magazine, U of W Alumni December 1998 issue.
John Lofland helped Young Oon Kim rewrite the Divine Principle because people found it unconvincing –
“While the second edition was far better than the first, by October, 1962, Miss Kim had begun making revisions and typing out the manuscript for the third edition. In part, this new effort came at the urging of Gordon Ross, a new member and former Woodrow Wilson scholar in linguistics at the University of California at Berkeley. He pointed out deficiencies in the text that had hindered his study and which if not amended would in his view lead scholars to dismiss it.
This time, Miss Kim was anxious to produce an authoritative version. She finished typing the manuscript on December 1, 1962, and proofreading began two days later with Gordon Ross and John Lofland, a doctoral student in Sociology at the University of California who was studying the group. They finished on December 5th. A second proofreading began on the 9th and finished on the 11th.” (Mickler, Chapter 2)
John Lofland wrote his thesis. It shows his research into the Moonies was CIA funded. It says –
This investigation was supported in part by a Public Health Service fellowship to the senior author from the National Institute of Mental Health (MPM-16, 661; 5F1 MH-16, 661-02).
John Lofland, as the senior author, was paid to do this from the CIA’s main funding conduit at this time.
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Shakespeare Weekend!
This weekend we are sharing Shakespeare’s comedy, The Merry Wives of Windsor, the twenty-fourth volume of the thirty-seven volume The Comedies Histories & Tragedies of William Shakespeare, published by the Limited Editions Club (LEC) from 1939-1940. This play believed to have been written in or before 1597 and was entered into the Register of the Stationers Company in 1602, the same year that the first quarto, in an inferior text, was published by bookseller Arthur Johnson. It was published in a second quarto in 1619, as part of William Jaggard's False Folio; the superior First Folio text followed in 1623.
This volume was illustrated by Scottish artist Gordon Ross (1873-1946). Ross began drawing in elementary school and came to America as a teenager where he attended Mark Hopkins Art Institute (which later became the San Francisco Institute of Art). He did illustrations for books and magazines, and had a particular penchant for 18th century hunting scenes that can be seen stylistically alluded to in his full-page illustrations within this volume. Ross said of his illustrations for The Merry Wives of Windsor that he hoped to match the energetic dimensions Shakespeare placed on Falstaff in declaring, "I hope I have succeeded in bringing additional glory to his memory!"
The volume was printed in an edition of 1950 copies at the Press of A. Colish. Each of the LEC volumes of Shakespeare’s works are illustrated by a different artist, but the unifying factor is that all volumes were designed by famed book and type designer Bruce Rogers and edited by the British theatre professional and Shakespeare specialist Herbert Farjeon. Our copy is number 1113, the number for long-standing LEC member Austin Fredric Lutter of Waukesha, Wisconsin.
View more Limited Edition Club posts.
View more Shakespeare Weekend posts.
-Jenna, Special Collections Graduate Intern
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