Paranormal subjects typically lie outside the circle of academic respectability. One can argue that they have been deliberately marginalized to keep them diminished in credibility. But, with the majority of the population of the U.S. subscribing to at least one paranormal belief, I’d argue we should be discussing these phenomena in an intellectual context. Things are changing. But for a while now, non-credit, community education classes have been providing a certain degree of legitimacy to these subject areas.
In recent news on paranormal-themed websites, I’ve heard that David Halperin, retired professor of religious studies, is teaching a non-credit course about UFOs and alien visitation at Duke University. Entitled UFOs–Encounter, Mystery, Myth, he writes about it here. These kinds of continuing education courses, aimed at those with leisure time for enrichment activities, are very common. In this situation, at least we see a qualified teacher. He’s qualified in both instruction and in UFO lore. I suspect this course will be interesting and worthwhile. Here is the summary:
This course rests on two premises: (1) UFOs are a myth; (2) myths are real. UFOs became a feature of the cultural landscape 71 years ago. They’ve been debunked innumerable times, yet remain firmly fixed in our shared consciousness. In the changed socio-political environment since the 2016 election they’ve achieved a surprising new respectability. We’ll explore these “visitors from inner space” from a psychological and religious perspective, asking the essential question –not “Where do they come from?” or “How do they fly?” but, “What do they mean?” –for us as individuals, as a culture, as a species.
I am enjoying my latest read. It’s George Hansen’s The Trickster and the Paranormal (2001). George and I met years ago at a parapsychology conference in Gettysburg. Even though he is a critic of organized skepticism, he’s just as much a critic of shoddy paranormal research. And, his criticism of CSICOP is not unjustified, for the most part. I can’t yet outline everything I found intriguing with this book because I’m not through yet. He might chuckle when he hears that I could not skip around but had to read it cover to cover – it’s my thick-boundary personality. But, I believe I am loosening up! And, thus, perceiving and understanding the bigger picture much more clearly via stepping outside of the skeptic and believer tribes. I may be actually in the betwixt and between, as they say. At least it feels like that these days.
The major theme of the book is the trickster elements tied to supernatural claims and to those who are involved in some way (for or against). Of particular note, I had to copy this quote into my notes and am eager to share it here, especially with UFO researchers who are trying to forge a new structure to the field:Read More »
A recent piece published in University Affairs magazine (Canada) entitled “Making sense of the paranormal” was about the rise of academic interest in paranormal culture and the people who participate in it. Of course, this caught my attention, particularly, the work of Dr. Paul Kingsbury of Simon Fraser University in Vancouver, B.C. which was described as follows:
Dr. Kingsbury is nearing completion of a four-year study funded by a Social Sciences and Humanities Research Council Insight Grant to observe paranormal investigators. He’s gone on a dozen ghost investigations, attended numerous UFO and sasquatch conferences, and driven around rural England to visit crop circles. He’s looking broadly at who gets involved, what motivates them and how they share their data.
I emailed Dr. Kingsbury to make sure he was aware of my newly-published results in this area. He was. He pointed me to a talk he gave in March 2017 on his preliminary results. I recommend having a watch of this worthwhile discussion. Dr. Kingsbury, a geographer, used the framework of psychiatrist and psychoanalyst Jacques Lacan’s “university discourse” which is one of four discourses or social links he proposed. I need to read more on this. Essentially, it means that there is a social bond founded in language. Kingsbury is researching the ghost-, Bigfoot- and UFO investigation groups (which I called ARIGs) at a more personal level than I did by conducting interviews and directly participating in the events. Where my intent was to examine how these groups use science and then portray that to the public, Dr. Kingsbury is digging into why people get involved in paranormal investigation, who they are, and how the groups and conferences represent their work. So, it’s obvious there is considerable overlap, but each of our projects is complementary to the other in forming a larger social picture of 21st-century paranormal culture in North America (and Western Europe, we can safely extrapolate).Read More »
In January 2013, I wrote about Immanuel Velikovsky, Worlds in Collision, and pseudoscience, referencing Michael Gordin’s excellent book The Pseudoscience Wars (2012). Well, I’m writing about it again, to be included in a book about amateur investigation groups “sounding sciencey” and fooling the public. I went back to some of my old sources and found a good one. It’s nice to know that even though you forgot you ever thought about this thing before, you actually wrote it down, and now realize you were on the right track.
A fascinating discussion by R.G.A. Dolby (1975) provides a case study about a popular idea that was nearly universally rejected by orthodox scientists, sold directly to the public by a non-expert, and even involved religious connections. It is a classic case of what we call pseudoscience.