It’s not news that the paranormal is mainstream, which is ironic since we commonly understand the paranormal to be events that are NOT normal yet the discussion about it is an everyday occurrence. If you follow TV ghost hunters or paranormal researchers, “evidence” is all around us. So much for it being all that “extraordinary”.
Annette Hill (no relation) is a professor of media and communication in the U.K. Her book, Paranormal Media, provides support for the conclusion that the paranormal as a field of inquiry is variable, pliable, irreducibly complex, and dependent on context to the point that we have trouble even defining it for study.
The volume contains interesting ideas, particularly with regards to reality paranormal television and the role of skepticism. Her findings derive from a study she conducted of 70 interviewees (in the U.K.) regarding paranormal depiction in the media. Also included was a section on “magic” with some mixed feelings on Derren Brown, but my interest was in the revelation of a more nuanced meaning behind ghost hunting shows and the activities of amateur paranormal researchers.
In my previous work examining amateur research and investigation groups (ARIGs), it was indisputable that their personal experiences were the impetus for their interest in the paranormal and prompted them to find out more. Also clear was the influence of paranormal television shows, whether they were expository or “reality” types. The importance placed on experiences was a strong theme throughout this book.
A person making an extraordinary claim may feel very special. A couple that I met recently who do paranormal research described some acquaintances’ behavior during an investigation of a supposedly haunted place : a woman “swooned” as the spirit overcame her. It was all very dramatic, they said. I’ve seen similar when one ghost hunter of a group claims sighting of a full-body apparition. The rest of the group pays rapt attention to the experiencer, openly wishing they had the encounter as described.
I recently gave a talk at a local paranormal-themed event about science and the paranormal, part of which was a description of “supernatural creep”. This week, I was reminded how powerful the pull of the supernatural is to some and that they will slide towards ever more sensational and dramatic interpretations.
Pursuit of paranormal investigation can be a path to personal empowerment. It becomes serious leisure – part of the definition of self. Some curious people that I thought were grounded have left the ground, metaphorically speaking. Paranormal people I thought were worthy collaborators turned out to be jokers and self-promoters, first and foremost. They’ve either lost contact with reality via small steps, or they have deliberately pursued sensationalist fantasy for some reason or another. (I can’t really say why, don’t know.)
Supernatural creep happens when an investigator takes eyewitness stories at face value, including supernatural qualities of the encounter, and incorporates these features into the description of the phenomenon. Such features include invoking spirits, demons, angels, miracles, or physical implausibilities such as time- or inter-dimensional travel, psychic communication, or other behaviors that do not align with the laws of nature. Read More »
The LA Times reports on the MUFON conference with the headline “convention emphasizes scientific methods”. The reporter then skewers this idea by showing how at least some of the attendees have thoroughly embraced the idea of alien visitation and human-alien hybridization. Oh my. (Read about a scientist’s experience in attending a MUFON conference here.
The reporter doesn’t have to go to the fringe to point out the sham of science here. It’s more basic than that – rooted in popular misunderstanding about what science is and what scientists do.
UFO researchers, including MUFON, were included in my study of ARIGs (amateur research and investigation groups). I looked at how they use the concept of science and being scientific in their activities. In this article, we see some common devices come up: they emphasize the “precision of a scientist” and the use of devices; they document reports, they are “professional”. All that is fine but certain critical components of being scientific are missing.Read More »
Science as knowledge is cumulative. It is built upon that which was discovered by those that came before. The profession of science relies on getting (and giving) credit where it’s due and demonstrating you know what the heck you are talking about (1).
Good nonfiction books (not just science books) have references to show that the authors have based their writings on the foundation of what others have established and they acknowledge those authors for their work.
I use a list of references in a book or paper to judge the quality of the research. A nice comprehensive list not only shows that the author was diligent about citing sources for their info (i.e., was a careful researcher), but also tells me that he/she has made an effort to become familiar with the literature that’s already out there. This process is called literature review and it’s a primary step in doing scientific research. It sort of makes you “well versed” which you ought to attempt to be before writing a book of your own.Read More »
A few behaviors really irk me: acting like an authority to the public when you don’t deserve to be authoritative and making shit up to give a good story. The scientist in me would like experience, credentials and an exhibition of expertise. I also need evidence for wild claims. Because, well, you know… I doubt it.
One group in particular is very fond of putting these behaviors together – self-styled Bigfoot researchers.
I’m fed up with Bigfoot proponents pulling “facts” out of thin air and telling me what Bigfoot likes and doesn’t like, where he sleeps at night, how he avoids detection, how he communicates. They tell the public that wood knocking and nighttime howls are from Bigfoot. They find locations where one passed through or slept. They even apparently know about their “culture”. How can you, Bigfoot researcher, justify these fantastic claims? I’d like to know.