Magonia - No 38 - 1991 01

Magazine Overview

Title: Magonia
Issue: 38 (MUFOB 87)
Date: January 1991
Price: 95p.

This issue of Magonia, edited by John Rimmer, delves into the complex and socially significant topic of 'satanic' child abuse allegations, drawing parallels with ufology and abduction stories. The cover headline posits that while these stories shed light on an important social matter, their impact is limited by the low status and seriousness typically assigned to such reports.

In This Issue

The issue features articles by Peter Rogerson, Roger Sandell, and Michael Goss. Rogerson's piece, "Somewhere a Child is Crying," examines the phenomenon of child abuse allegations, linking them to historical fears and modern anxieties. Sandell's "From Evidence of Abuse to Abuse of Evidence" critically analyzes the claims of satanic abuse, questioning the nature of the evidence presented. Goss's "The Lessons of Folklore" approaches the subject from a folkloric perspective, exploring the motifs and audience reactions to such narratives. The issue also includes "Letters," "Reviews," and "Northern Echoes."

"Ufology and the abduction stories throw considerable light on a matter of social importance..."

The editorial highlights the recent wave of allegations of children being sexually abused as part of 'satanic' rituals in Britain, referencing cases in Nottingham and Rochdale. It notes that in these cases, evidence for the alleged 'ritual' aspects was not introduced in court, and police in Nottingham denied 'satanic' allegations. The article draws parallels between these British cases and similar reports from America, where accusations have often been made against child-care workers. The editorial suggests that ufologists and folklorists, particularly those researching UFO abductions, are increasingly dealing with severely traumatised individuals, and that there are links between UFO abduction reports and childhood abuse. It emphasizes the importance of social workers and anomaly researchers being aware of each other's findings, concluding that ufology and abduction research are becoming serious matters.

Peter Rogerson: "Somewhere a Child is Crying"

Peter Rogerson reflects on his twenty-year association with Magonia and its predecessor, MUFOB. He revisits his early article "Apocalyptophilia" from 1970-71, noting a sense of déjà vu and a feeling that the rational universe described by 19th-century positivism is fading, with horrors surging from the mind and superstition rising. He draws parallels between contemporary fears and the era of Matthew Hopkins, the Witchfinder General.

Rogerson discusses the "great fear of our times: that of the Secret Victim," encompassing various voices and perspectives on abuse. He highlights the case of Rebecca Nurse from the Salem witch trials as an example of how fear and accusations can lead to condemnation, even against the jury's initial judgment. The article connects the child satanic abuse fear and abduction fear to broader manifestations of societal anxiety.

Testimony, Rogerson argues, can be easily shaped. He cites examples of foster parents interpreting children's tales in terms of past experiences, and children's stories recounting motifs similar to those found in UFO abduction claims, such as detailed knowledge of events before their birth. He contrasts the perceived 'bogeyman' figures in these narratives with the reality of everyday people who commit abuse. Rogerson critiques the tendency to attribute abuse to inhuman entities like 'grays' or to past lives, suggesting this distracts from the reality of sexual abuse as one of many abuses occurring globally, including children starving due to exploitative economic systems, or suffering from parental neglect.

He concludes that while flesh-and-blood aliens may not be abducting people, the existential terrors molded into these nightmares reflect profound struggles. Beneath the surface of seemingly normal society, there may lie a darkness that no social worker or therapist can fully address.

Roger Sandell: "From Evidence of Abuse to Abuse of Evidence"

Roger Sandell examines the moral panic surrounding alleged Satanism in the US and its potential spread to Britain. He notes that initial evidence involved the distribution of US anti-Satanist tracts and a sensationalist TV report. However, the story has taken a surprising turn, with the National Society for the Prevention of Cruelty to Children (NSPCC) endorsing stories of Satanic abuse, and prominent figures like feminist Beatrix Campbell supporting these claims.

Sandell questions the existence of actual Satanists, describing the stereotype of groups kidnapping and murdering children for rites as an old archetype, referencing the Catiline conspirators of ancient Rome. He notes that accusations against Jews, Templars, and victims of witch mania have historical precedents. The revival of witchcraft in the 20th century is linked to Dr. Margaret Murray's theories, which, despite lacking favor with serious historians, influenced popular accounts. Sandell points out the striking coincidence between the emergence of ritual abuse stories in Britain and the revival of claims in literature produced by British neo-Nazis.

He discusses the complexity of Satanism and witchcraft, tracing the origins of modern occultism to the late 19th-century occult revival in France, particularly the hoaxes of Leo Taxil. Taxil's claims of Masons worshipping Satan gained serious attention from the clergy and political right before his confession. Sandell also mentions the influence of Dennis Wheatley's novels, which he suggests echo satanic abuse tales, and the role of Alastair Crowley in sensationalizing occultism.

The article contrasts the terms witchcraft and Satanism, noting that many aspects of modern occultism stem from the late 19th-century French occult revival and Leo Taxil's hoaxes. Taxil's claims about Freemasons worshipping Satan attracted significant public and clerical attention before he admitted they were hoaxes. Sandell also touches upon the influence of Dennis Wheatley's novels and Alastair Crowley's sensationalism.

Sandell notes that once a stereotype is established, some individuals may exploit it for profit or self-publicity. He mentions the case of Aleister Crowley, who compensated for a strict religious upbringing by sensationalizing the press with hints of orgies and black masses. The black mass, though central to popular images of witchcraft, had little role in historical witch trials and seems to have originated in 18th-century tales. Its current prominence as a stereotype of witchcraft is attributed to Dennis Wheatley and the 1950s book "The Satanic Mass."

Sandell highlights the irony of feminist Beatrix Campbell promoting fear of witchcraft, given that many modern witch groups have been inspired by feminist ideas of witchcraft as a feminine religion. He also discusses the involvement of feminist Beatrix Campbell in promoting fear of witchcraft, finding it ironic.

Michael Goss: "The Lessons of Folklore"

Michael Goss applies a folkloric approach to Satanic child abuse reports, aiming to discern motifs and understand the popular reaction to these narratives. He defines "folkloric" as an adjective that describes aspects familiar from the study of folklore, including narrative structures, motifs, and audience response.

Goss outlines a potential plot for these stories: "Aliens, a covert crypto-conspiratorial in our midst, are kidnapping and subverting (abusing) children in and for their obscene rituals. We are looking at kidnap stories." He emphasizes that the specifics may alter, but the core narrative and the public's reaction – a mixture of uncritical belief, hysterical outrage, and demands for action – remain predictable. This reaction is amplified because children symbolize purity and innocence.

Goss illustrates this with a historical example: a hysteria in Madras, Ceylon, and other parts of India in the 1880s, where oral warnings suggested the British needed child victims to appease angry gods. This led to violence and accusations against the British of unspeakable beliefs and child-murdering rituals, mirroring practices that the accusers themselves believed in, such as foundation sacrifice.

He notes that the groups promoting such allegations often share a common characteristic: they are typically those who believe that the world is fundamentally flawed and that society is on the brink of collapse. This perspective is often rooted in a belief in a hidden, malevolent force or conspiracy.

Goss discusses the origins of contemporary fears of Satanism, tracing them back to the late 1960s and early 1970s counter-culture's revival of occultism, amplified by events like the Manson family case. The subsequent climate of uncertainty due to Watergate, the Vietnam War, and the energy crisis, coupled with the rise of fundamentalist Christianity and its apocalyptic interpretations, further fueled these fears. Hal Lindsey's "The Late Great Planet Earth" is cited as an example of literature that linked societal changes and occultism to Satan's influence and the coming of the Antichrist.

The article notes that these ideas were also expressed in films like "The Exorcist" and "The Omen," which focused on Satanically possessed children, reflecting parental anxieties about cultural changes. The field of rumor also became a vehicle for these ideas, with cattle mutilations being linked to alien landings, government experiments, and secret Satanist groups. Other anti-Satanist rumors proliferated, such as the one concerning the Proctor and Gamble 'Man in the Moon' trademark supposedly representing Satan.

Sandell's article also touches upon the book "Michelle Remembers" by Lawrence Padzer, which describes a patient's hypnotic regression revealing alleged satanic rituals, human sacrifice, and the appearance of Satan. Sandell notes that many details in Michelle Smith's account parallel UFO abduction claims, suggesting that had she approached Budd Hopkins, she might have been cited as an abductee. He also mentions Walter Bowart's "Operation Mind Control," which includes testimony from ex-soldiers about abductee-type memory gaps, some involving ritualistic scenarios.

Sandell observes that while US anti-Satanist beliefs have gained some public traction, in Britain they are largely confined to professional circles and have not achieved wider public resonance. However, he notes that some evangelical groups are running counseling organizations where people with trauma are told it results from suppressed childhood memories of Satanic abuse, a practice he likens to dubious UFO abduction research. He mentions a case of suicide linked to such counseling.

Sandell raises concerns about potential future developments, including the possibility that Satanic abuse stereotypes might influence real-life abusers, and the potential for political scandals involving accusations of Satanism against prominent figures. He suggests that Satanic abuse stories and abduction reports may converge further, citing Whitley Strieber's "Communion" as an example of explicit sexual abuse themes in abduction narratives. He also mentions a US Satanism case involving a "mystery aeroplane" used to transport children for rituals.

Sandell concludes that ufology and abduction stories offer valuable insights into a matter of social importance. However, he reiterates that this fact is unlikely to play a significant role in future developments due to the low status and seriousness typically assigned to such reports, and the uncritical attitude of those who collect the data.

The Lessons of Folklore (Michael Goss)

Michael Goss argues that a folkloric approach can reveal common motifs in Satanic child abuse reports, regardless of whether they have a factual basis. He describes "folkloric" as an adjective that signifies aspects familiar from folklore studies, including narrative structure, motifs, and audience response. He notes that calling something "folkloric" does not necessarily mean it is "just a story," but rather that it displays characteristics found in folklore.

Goss outlines a generalized plot for these narratives: aliens or a covert conspiracy are kidnapping and abusing children for obscene rituals. He emphasizes that while the specifics may change, the core story and the public's reaction – a mix of belief, outrage, and demands for action – remain consistent. This reaction is particularly strong because children symbolize purity and innocence.

He provides a historical example from 1880s India, where rumors of British demands for child victims to appease gods led to violence and accusations of child murder against the British, mirroring practices the accusers themselves believed in. Goss suggests that the groups promoting such allegations often share a worldview where society is fundamentally flawed and threatened by malevolent forces.

Goss traces the genesis of contemporary Satanism fears to the late 1960s/early 1970s counter-culture's interest in occultism, amplified by events like the Manson case. The subsequent climate of uncertainty, the rise of fundamentalist Christianity, and its apocalyptic interpretations (e.g., Hal Lindsey's "The Late Great Planet Earth") further fueled these fears. He notes that films like "The Exorcist" and "The Omen" also reflected anxieties about cultural changes and possessed children. Rumors, such as the one about the Proctor and Gamble trademark, also proliferated.

Goss points out that while US anti-Satanist beliefs have some public resonance, they are more confined to professional circles in Britain. He draws a parallel between some evangelical counseling organizations that attribute trauma to suppressed childhood memories of Satanic abuse and the methods of some UFO abduction researchers. He raises concerns about the potential for Satanic abuse stereotypes to influence real-life abusers and lead to political scandals. He concludes that Satanic abuse stories and abduction reports are likely to converge further, but the critical insights they offer may be overlooked due to the low status of such reports and the uncritical data collection methods.

Recurring Themes and Editorial Stance

The recurring themes in this issue of Magonia revolve around the intersection of alleged satanic child abuse, UFO abduction phenomena, and folklore. The magazine adopts a critical and analytical stance, questioning the evidence presented for widespread satanic rituals while acknowledging the reality of child abuse. It suggests that many of the narratives surrounding satanic abuse share common motifs with folklore and abduction accounts, and that societal anxieties and cultural contexts play a significant role in shaping these stories and public reactions. The editorial stance appears to be one of cautious skepticism towards sensational claims, advocating for a more critical examination of evidence and a greater awareness of the psychological and social factors involved. The magazine highlights the importance of ufology and abduction research as potentially shedding light on significant social issues, despite their often-marginalized status.

Title: Magonia
Issue: 36
Date: November 1990
Focus: This issue of Magonia delves into the complex and often frightening world of UFO abductions, urban legends, and folklore, exploring how these narratives reflect societal fears and prejudices. It features articles on historical legends, contemporary phenomena like crop circles, and critical reviews of books on UFO research.

The Roots of Fear: Legends of Child Abduction

The issue opens by examining the historical roots of child abduction legends, tracing them back to medieval tales like William of Norwich and Hugh of Lincoln, which accused Jews of ritualistic murder. The author notes that while Chaucer included the Hugh of Lincoln story, the Prioress's conclusion suggests it was a contemporary legend. C. G. Coulton is mentioned as believing Chaucer satirized these legends, but their enduring popularity suggests deeper societal anxieties.

The narrative then shifts to more recent 'bogeymen,' including the 'Pied Piper' and 'gypsies,' who were seen as threats to children. The Victorians, too sophisticated to fear fairies, found the nomadic 'gipsy' bands a convenient scapegoat. The article contrasts these folklore figures with real-life concerns about child abduction rings, referencing W. T. Stead's investigations. It highlights how these stories, like Dickens' 'Captain Murderer,' served as behavioral control mechanisms in the nursery.

The supreme irony, the author points out, is that Christians accused 'child-molesting devils' of acts that Christians themselves were accused of in Imperial Rome, such as child sacrifice. Once Christianity became the dominant religion, it allegedly remembered and utilized these rumour-legends to deal with other minority groups.

The 'Razor Blade in the Apple' Syndrome and Halloween Fears

The article discusses the 'razor blade in the apple' rumour-legend, which emerged around Halloween. It posits that parental concerns over children's safety during trick-or-treating, combined with the festival's pagan origins and associations with vandalism, created fertile ground for such fears. The legend suggests that treats might be laced with dangerous items like pins or razor blades. While media warnings and some rare confirmed cases of poisoned treats exist, the author suggests parents uncritically transmit these fears to their children.

Modern Bogeymen: Aliens and Satanic Panic

The issue explores how the fear of abduction has evolved, with aliens becoming a prominent modern bogeyman. The author suggests that the terror associated with alien abductors is a projection of deep-seated fears. The Satanic child abuse panic is also linked to these themes, with the festival's pagan origins naturally reviving fears of Satanic rituals. The article mentions Bill Ellis's work on proposed victim profiles, often blonde and blue-eyed, which aligns with kidnap rumour-legend motifs.

The 'Abducted Girl' Legend and its Variants

The 'Abducted Girl' legend, a subtype of kidnap rumours, is described as featuring force, cryptoconspiritorial alien groups, and sexual abuse. Examples include a young girl drugged in a boutique and ending up in the white slave trade. Brunvand's work is cited, indicating the prevalence of this legend across the United States. Historical versions from the late 19th and early 20th centuries are also mentioned.

Drugs, Mutilation, and Psychoanalytic Interpretations

Drugs, often administered via hypodermic needles or chloroform, are presented as a key element in kidnap legends, adding a layer of 'unhallowed criminal secret' to the abductor's repertoire. The article also touches upon the 'Castrated Boy' legend, which has roots in ancient Rome, and the 'Mutilated Shopper' legend, where women are attacked in shopping malls, often for their rings. These stories, while not always involving literal kidnap, highlight themes of vulnerability and physical harm.

Michael P. Carroll's interpretation of the 'Castrated Boy' stories as a vehicle for female penis-envy is discussed, though the author expresses doubt that racism or fear of the 'alien outsider' are not factors.

UFO Abductions and the 'Psychosocial' Hypothesis

The issue addresses the debate surrounding UFO abductions, particularly the 'psychosocial' interpretation versus the 'ET interpretation.' Rima Laibow is presented as a proponent of the ET interpretation, having authored a paper debunking psychological explanations. The article highlights the collaboration between ufologists and mental-health professionals, who recognize that abductees have experienced something extraordinary and focus on their suffering, often framing it within the context of Post-Traumatic Stress Disorder (PTSD).

Book Reviews: Critiquing UFO Research

Two book reviews are featured:

• "Out There: The Government's Secret Quest for Extraterrestrials" by Howard Blum: The reviewer, Roger Sandell, describes Blum's book as a journalistic account of a secret US Army Intelligence study group on UFOs. While acknowledging Blum's access to sources, Sandell criticizes the book's sensational subtitle, reliance on un-named sources, and its narrative style, comparing Blum to Donald Keyhoe. The review notes that the study group's work seems to be a rehash of earlier projects like Project Bluebook, with a focus on finding 'good cases' to justify funding. Sandell suggests the book presents a sanitized view of the UFO field, omitting important aspects like Len Stringfield's 'retrieval stories' and John Lear's allegations.
• "The UFO Encyclopedia: Volume One - UFOs in the 1980s" by Jerome Clark: Hilary Evans reviews Clark's encyclopedia, identifying three major defects: it is not a true encyclopedia but a 'one-man book,' the production quality is poor, and the price ($65) is outrageous. Despite these criticisms, Evans acknowledges Clark's intelligence, perceptiveness, and ability to handle words efficiently, noting that his treatments of topics like the Hessdalen Lights and the Cergy-Pontoise affair are well-written and informative.

Crop Circles: Hoaxes or Natural Phenomena?

The 'Letters' section features a discussion on crop circles. Paul Fuller suggests they are caused by sudden whirlwinds, citing personal experience and family history. Mrs. C. L. Dutton corroborates this, recalling seeing similar rings on her farm between 1914 and 1956. John Rimmer, however, remains skeptical, arguing that the lack of crop circles in Warminster before the late seventies and the fact that many circles are indistinguishable from hoaxes suggest that the majority are indeed hoaxes. He references Jenny Randles' estimate that only about 100 'REAL' cases occur annually in Britain.

Raymond Cox, in another letter, discusses the phenomenon of crop circles, suggesting they may be replaced by other phenomena in the future. He proposes that the energy involved could be related to Meaden's plasma vortex or other natural agencies, and that the evolution of consciousness is leading to a breakdown of barriers between the seen and unseen.

Competition: Win a Corn Circle Poster

A competition is announced, inviting readers to invent the next completely new, totally inexplicable phenomenon, with the winner receiving a large 'pictogram' corn-circle poster.

Recurring Themes and Editorial Stance

This issue of Magonia consistently explores the intersection of folklore, psychology, and unexplained phenomena, particularly UFO abductions and crop circles. The editorial stance appears critical and analytical, questioning sensational claims and seeking rational explanations while acknowledging the power of myth and legend in shaping public perception. There is a clear emphasis on debunking simplistic explanations and encouraging a deeper understanding of the cultural and psychological factors that contribute to these phenomena. The magazine seems to advocate for rigorous research, even when critiquing established figures and works within the field. The recurring theme is the exploration of 'borderland' phenomena and the way they are interpreted through various lenses, from folklore and psychology to government investigations.