Paranthropology - Vol 3 No 3 - 2012 07

Magazine Overview

Title: Paranthropology
Issue: Vol. 3 No. 3
Date: July 2012
Publisher: Paranthropology
Country: United Kingdom
ISSN: 2044-9216

This issue of Paranthropology, the Journal of Anthropological Approaches to the Paranormal, marks its second anniversary. It features a diverse collection of articles exploring the intersection of anthropology and the paranormal, with a particular focus on consciousness, religion, and altered states of experience. The cover art depicts a person in a mask, setting a tone of mystery and exploration.

Featured Articles

A Paradigm-Breaking Hypothesis for Solving the Mind-Body Problem - Bernardo Kastrup

Bernardo Kastrup challenges the prevailing materialist view that the brain is the sole cause of mind. He proposes a 'filter theory' of consciousness, suggesting that consciousness is primary and irreducible, and the brain acts as a mechanism to localize and modulate this consciousness to the physical body's space-time locus. This hypothesis explains the correlation between brain states and subjective experience, while also accounting for phenomena that appear to transcend normal brain function. Kastrup argues that materialism fails to adequately explain the 'hard problem of consciousness' and the 'explanatory gap,' and that his filter theory offers a more coherent framework, predicting the possibility of non-local and transpersonal experiences when the brain's filtering mechanism is impaired.

Psychic Surgery as a "Breaking Frame": Ethnographic Observations of a London Based Psychic Surgeon - Lara Bauer

Lara Bauer's article presents ethnographic fieldwork on psychic surgery in the UK, focusing on a London-based psychic surgeon. This piece explores the practice and its implications within the context of transpersonal psychology and consciousness studies.

Tylor and Neo-Tylorian Approaches to the Study of Religion: Re-Evaluating an Important Lineage in the Theorisation of Religion - Liam Sutherland

Liam Sutherland's paper examines the legacy of Sir E.B. Tylor's theory of animism, arguing for its continued relevance and utility in the theoretical study of religion.

'Child Witches': From Imaginary Cannibalism to Ritual Abuse in London - Leo Ruickbie

Sociologist of witchcraft Leo Ruickbie investigates contemporary African witch beliefs in the UK. The article delves into the progression from imaginary cannibalism to instances of ritual abuse, using the tragic death of Kristy Bamu in 2010 as a case study.

The Shamanic Flight of the Soul: Visiting Other Worlds - Erwin Rooijakkers

Erwin Rooijakkers, a student of Transpersonal Psychology and Consciousness Studies, offers an experiential account of his journeys to other worlds, providing a first-person perspective on altered states of consciousness.

Entheogenic Spirituality and Gender in Australia - Joseph Gelfer

Joseph Gelfer presents findings from survey research concerning perceived gender equality within the Australian psychedelic community, exploring the relationship between entheogenic use and gender dynamics.

Editorial and Board Information

The issue is edited by Jack Hunter. The Board of Reviewers and Honorary Members of the Board comprise a distinguished group of academics and researchers from various institutions worldwide, specializing in fields such as anthropology, archaeology, psychology, philosophy, and religious studies. Notable members include Prof. David J. Hufford, Prof. Stanley Krippner, and Dr. Robert Van de Castle.

The editorial section mentions an intended interview with Prof. Erlendur Haraldsson that was lost due to technical issues. Future interviews are planned with David J. Hufford, George P. Hansen, and Eugene Burger.

Evidence for the 'Filter' Hypothesis

The article by Bernardo Kastrup extensively discusses empirical evidence supporting the 'filter' hypothesis. This includes:

• Collective Unconscious: Referencing Carl Jung's work and subsequent research in Transpersonal Psychology, suggesting a shared, non-individualized segment of the mind that spans across individuals.
• Reduced Brain Metabolism and Transpersonal Experiences: Several examples are provided where reduced brain activity correlates with intense, non-local, and transpersonal experiences:
• Fainting due to asphyxiation or blood flow restriction (e.g., 'choking game', erotic asphyxiation).
• G-force induced loss of consciousness (G-LOC) in pilots, leading to experiences similar to Near-Death Experiences (NDEs).
• Holotropic Breathwork and hyperventilation techniques, which increase blood alkalinity and constrict blood vessels, causing hypoxia and dissociation.
• Psychedelic substances, where studies show decreases in cerebral blood flow correlating with the intensity of subjective effects.
• Transcranial Magnetic Stimulation (TMS) inhibiting cortical function, reportedly inducing Out of Body Experiences (OBEs).
• Brain damage from strokes or surgery, which has been linked to statistically significant increases in feelings of self-transcendence.
• Near-Death Experiences (NDEs) as ultimate examples of non-local experiences associated with reduced or absent brain activity.

Kastrup posits that these findings contradict the materialist assumption that experience is solely caused by brain activity and instead support the idea that the brain filters consciousness.

Conclusions and Predictions

The 'filter' hypothesis predicts:

1. Collective Unconscious: Consciousness, in its unfiltered state, is unbound, unitary, and non-individualized. The emergence of multiple, separate conscious perspectives (egos) is a result of the filtering process, with each ego retaining only a subset of potential experiences. The filtered-out portion constitutes the unconscious mind, leading to the prediction of a collective unconscious.
2. Non-Local Experiences: It is conceivable to have experiences that do not correlate with brain states, particularly when the brain's filtering mechanism is deactivated. This suggests that transpersonal, non-local experiences can occur when brain processes are partially or temporarily deactivated, a possibility excluded by materialism.

The article concludes that the broad pattern associating peak transpersonal experiences with reduced brain metabolism substantiates the 'filter' hypothesis, suggesting that physical death may not be the end of consciousness but its liberation.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the nature of consciousness, the mind-body problem, and the anthropological study of phenomena traditionally considered paranormal or supernatural. The journal consistently adopts a stance that critically examines materialist explanations and explores alternative frameworks, particularly those that incorporate subjective experience and consciousness as fundamental aspects of reality. The editorial emphasizes the journal's commitment to exploring these complex topics through rigorous anthropological approaches, even when faced with technical challenges like the loss of interview recordings.

This issue of Paranthropology: Journal of Anthropological Approaches to the Paranormal, Volume 3, Number 3, published in 2012, focuses on the deeply concerning phenomenon of 'child witches' and the associated ritual abuse, particularly within African immigrant communities in the UK. The main article, "'Child Witches': From Imaginary Cannibalism to Ritual Abuse" by Leo Ruickbie, explores the cultural beliefs, social dynamics, and religious influences that contribute to these accusations and their often tragic consequences.

'Child Witches': From Imaginary Cannibalism to Ritual Abuse

Leo Ruickbie's extensive article examines the concept of 'witchcraft' and its manifestation as ritual abuse, particularly concerning children. The article begins by contrasting the popular image of witchcraft, as seen in JK Rowling's Harry Potter, with the grim reality faced by children accused of practicing 'witchcraft' and 'wizardry,' using terms like 'ndoki' and 'kindoki' from the Langala language.

A harrowing case is presented of Kristy Bamu, a fifteen-year-old who died in London in 2010 after being subjected to a brutal 'deliverance' ritual, including starvation and beating, for allegedly practicing 'kindoki.' His sisters also faced abuse. The article explains that 'ndoki' (plural 'bandoki') practice 'kindoki,' an 'invisible power to do harm' through spells or psychic means, and are believed to 'mystically eat their victims,' a concept termed 'imaginary cannibalism' by Friedman.

Crucially, 'ndoki' are believed to attack family members, making accusations often originate within the family. They are thought to take the form of insects or animals, or send animal familiars to destroy crops and livestock, or kill people and steal their souls for use as fetishes. The belief in an invisible world, where the line between visible and invisible is blurred, is prevalent across Congolese and African societies, affecting all levels of education and society. While early interpretations by Bockie suggested 'ndoki' could be 'day' (good) or 'night' (evil), contemporary urban interpretations, influenced by Revivalist churches, increasingly define witchcraft as entirely negative.

The article notes a shift in the meaning of 'ndoki' and 'kindoki' among African immigrants in the UK, where they often signify 'witchcraft' or spirit possession. The case of 'Child B,' an eight-year-old Angolan girl tortured in the UK in 2005, is highlighted, where 'ndoki' was described as both an evil spirit and witchcraft.

Research commissioned by the UK government identified 74 cases of witchcraft/possession-related abuse between 2000-2005, and the Metropolitan Police investigated 83 cases of ritual abuse in the preceding decade. Experts suggest these figures are likely an underestimation. The growing number of African immigrants in the UK, exceeding 500,000, is seen as contributing to the rise of these accusations.

AFRUCA (Africans Unite Against Child Abuse) and other organizations are working to address this issue. The article suggests that social deprivation, health crises, familial disintegration, and stressors faced by African immigrants in the UK lead to children being blamed for these problems. This is echoed by a government report and further explored by La Fontaine, who suggests that immigrant families, struggling to adjust to a society they perceive as immoral, may project their fears onto their children.

Weak familial bonds within immigrant families and resulting emotional tension are also identified as contributing factors. Max Marwick's theory of witchcraft accusation as a 'social strain-gauge' is discussed, with the problem lying in determining the source of this strain.

The article details the prevalence of witchcraft abuse in the Democratic Republic of Congo (DRC), a country in a state of near anarchy due to conflict. Similar issues are reported in Angola and other African nations, exacerbated by political instability, armed conflict, and health crises like HIV/AIDS. Rapid social change driven by Christian missionary activity and the post-colonial decline of traditional authority are also cited as causes for the rise in child witchcraft accusations.

In Africa, UNICEF reports that accusations against children have become prominent in the last ten to twenty years, with the early to mid-1990s identified as key years for this shift. In both the UK and Africa, the disintegration of social structures is seen as a crucial factor. The article notes that over half of the DRC's population are children, and a significant number of deaths in the Second Congo War were among young children.

Even as early as 1970, 'child witches' were reported as a new phenomenon in Africa, particularly Cameroon. While the phenomenon might not be entirely new, it is currently endemic across sub-Saharan Africa, with cases reported from numerous countries.

Variations in discourse exist, such as 'Satanism' in Botswana, where high-profile figures have publicly declared belief in a large-scale Satanic conspiracy involving children. Gallup surveys indicate a high belief rate in witchcraft across several sub-Saharan African countries.

Traditional anti-witchcraft cults and movements, often blending traditional and Christian beliefs, have been linked to the Charismatic Revival. Pentecostal churches are noted to play a significant role in the production of the 'witch' figure. In the UK, 'rogue' and 'breakaway' churches are also implicated, with a substantial number of African Pentecostal churches operating in the country.

Financial gain is identified as a significant driver of the witchcraft panic in both Africa and the UK. Pastors involved in exorcisms are described as running lucrative businesses, with examples of preachers charging substantial amounts for exorcisms. The idea is to extort money from parents whose children are branded as witches.

Traditional African beliefs often operated within a 'moral economy' where success was a zero-sum game. Witchcraft was seen as the 'dangerous appropriation of limited reproductive resources by selfish individuals.' Children, unable to physically appropriate resources, are seen as preventing others from doing so, becoming scapegoats for misfortune.

Several characteristics can lead to a child being accused of witchcraft in the UK, including disability, mental health problems, delinquency, left-handedness, fostering, living with a stepparent, or having parents previously accused of witchcraft. Bed-wetting and nail-biting can also be interpreted as signs of witchcraft or possession. Dreams where children describe taking the shape of an animal and flying to kill and eat people are also significant.

The case of Erik Bikubi, Kristy Bamu's murderer, revealed his belief in visions and a 'special gift for detecting witches.' These 'signs' have parallels with witchcraft accusation cases in Africa and the DRC, suggesting a continuity of belief stemming from the region of origin. Transmission routes include internet research and visits to Nigerian pastors in London.

Child witches in Africa are described as engaging in comparable activities, including night flying, attending witch conventions, and cannibalism. In Botswana, witch meetings involved 'eating human flesh and drinking blood,' with new recruits forced to eat human excrement. The symbolism of witchcraft often works through inversion, where the child, a powerless agent in the physical world, is inverted in the invisible world to a position of power and influence.

The article discusses the transmission of witchcraft in the DRC through inheritance, initiation by a family member, or bewitched substances. In Botswana, a 'Satanism spirit' can be passed on by a simple glance. The article emphasizes that without outward signs of abnormality, any child can be involved in invisible crimes, with confessions being the primary proof.

Branding a child as a witch leads to abuse and neglect, with perpetrators sometimes talking of 'beating the Devil out of the child' or trying to 'squeeze the life out of the evil.' The article notes that such treatment is inevitably traumatic and often fatal.

Social strain can lead to more accusations, but the underlying belief system sustains the possibility of making them. While witchcraft beliefs are not confined to specific countries or cultures, their prevalence is higher in certain geographical and social areas. Organizations attempting to address the problem in the UK have faced obstacles by downplaying cultural background or marginalizing witchcraft-focused churches.

The article concludes by stating that while some may have swapped 'jolly hockey sticks' for broomsticks, the supposed supernatural experience labelled 'witchcraft' in African immigrant communities is far removed from fictional portrayals. It represents ideas of witchcraft as magic directed against the well-being of the family/community, where misfortune is given a supernatural explanation and scapegoats are sought among the socially deprived, leading to terrible consequences. This scenario is likely to become more familiar.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the anthropological study of the paranormal, specifically focusing on the complex and often disturbing phenomenon of witchcraft accusations and ritual abuse against children. The journal appears to adopt an academic and analytical stance, presenting research and case studies to explore the cultural, social, and religious underpinnings of these beliefs and practices. The editorial stance seems to be one of critical examination, aiming to understand the roots of these phenomena rather than simply dismissing them, while also highlighting the severe human consequences, particularly for vulnerable children. The issue underscores the intersection of belief systems, social structures, and individual experiences in shaping perceptions and actions related to the paranormal and alleged witchcraft.

This issue of *Paranthropology: Journal of Anthropological Approaches to the Paranormal*, Volume 3, Number 3, dated June 2012, features the article "Entheogenic Spirituality and Gender in Australia" by Joseph Gelfer. The issue also includes a list of references and citations related to witchcraft and related topics on page 1, and a brief biographical note on Dr Leo Ruickbie on page 1.

Entheogenic Spirituality and Gender in Australia

The main article by Joseph Gelfer investigates the complex relationship between entheogenic spirituality and gender within the Australian context. It begins by defining entheogens as psychedelic substances used in a spiritual context, often associated with inclusivity and transgression. However, the article questions whether these progressive values extend to gender dynamics within the community.

Background and Context

Gelfer draws on existing literature concerning new religious movements (NRMs), alternative spiritualities, and countercultural communities to establish a framework for understanding gender roles. He references studies by Angela Aidala, Susan Palmer, and Elizabeth Puttick, which highlight varying degrees of gender normativity, male leadership, and sexual polarity or complementarity within these groups. The article notes that while some liberal NRMs show a reversed gender ratio favoring women, traditional NRMs tend to have a male majority.

The article also examines historical and contemporary countercultural movements, such as the 1960s, citing Gretchen Lemke-Santangelo's work on women in the counterculture and Timothy Hodgdon's studies on masculinity. It touches upon the rave scene, where Maria Pini suggests a potential for dissolving social divisions, while Angela McRobbie points out women's lesser involvement in cultural production. The article highlights a general silence in countercultural literature regarding women's drug experiences, with notable exceptions like "Sisters of the Extreme: Women Writing on the Drug Experience."

Methodology and Findings

To explore gender dynamics in the Australian entheogenic community, an anonymous online survey was conducted with 148 respondents. The survey gathered demographic data (age, sex, sexual orientation, employment, years involved in the community) and explored perceptions of gender and sexual orientation.

The demographic data revealed that 65% of respondents were male and 35% were female. Regarding sexual orientation, 24% did not identify as heterosexual, with bisexual and "other" identities being more prevalent than gay identities.

When asked if gender and sexual orientation were significant aspects of the entheogenic experience, 63% answered "no," viewing the experience as transcending such categories. However, 21% answered "yes," citing social construction and biological differences. A further theme suggested that entheogens could facilitate a more authentic understanding of one's true masculinity or femininity.

Regarding the community's comparison to mainstream society, 49% perceived the entheogenic community as more welcoming of diversity and open-minded, particularly concerning sexual orientation. However, a significant minority (29%) saw no difference, with one female respondent noting a perceived "god-like mentality" in some male facilitators.

On the question of equality, 61% of respondents believed there was equality, though some qualified this by noting it was relative to mainstream society. Conversely, 18% perceived inequality, with women being more likely (31%) than men to report this, citing issues like the rarity of women in the community and the need for women to prove themselves more.

When asked about desired changes, 25% desired more gender equality, with women being more vocal in this regard. The final open-ended question elicited responses that reiterated the community's progressive nature, but also highlighted a lack of feminist critique and the marginalization of women's contributions. One detailed response stated that "there is little to no difference between the entheogenic community and the broader Australian community in the area of gender and sexuality."

Discussion and Conclusion

Gelfer discusses how the demographic data, particularly the male-majority response rate, suggests the community may be weighted towards men. He contrasts this with the expectation that research on gender and sexuality often attracts more female interest. The article posits that men, potentially benefiting from existing privileges, may be less inclined to critically analyze gender issues within the community.

The conclusion suggests that the Australian entheogenic community holds multiple positions simultaneously: it mirrors the "malestream," exemplifies queer-friendliness, and is likely more inclusive than mainstream society. However, it is described as a community in transition, grappling with the gap between its aspirations and its current reality regarding gender and sexual orientation.

Recurring Themes and Editorial Stance

The issue strongly emphasizes the critical examination of gender dynamics within alternative spiritual communities. It highlights the tension between the stated progressive and inclusive values of the entheogenic community and the lived experiences of its members, particularly women. The editorial stance appears to be one of critical inquiry, using survey data and academic literature to probe the realities of gender and sexual orientation within these subcultures, suggesting that while progress has been made, significant challenges remain in achieving true equality and addressing systemic marginalization.

Title: Paranthropology: Journal of Anthropological Approaches to the Paranormal
Issue: Vol. 3 No. 3
Date: 2012
Publisher: Equinox Publishing
Country: United Kingdom

This issue of Paranthropology delves into the realms of altered states of consciousness, spiritual experiences, and unconventional healing practices, viewed through an anthropological lens. It features scholarly articles, extensive bibliographies, and a call for papers.

Article: The Shamanic Flight of the Soul: Visiting Other Worlds

This article, authored by Erwin Rooijakkers, a student of Transpersonal Psychology and Consciousness Studies, details his personal experiential journey into shamanic practices. Rooijakkers begins by acknowledging the historical and cultural significance of shamanic journeying as a means of communicating with the spiritual world for knowledge, guidance, and power. He notes the growing interest in these practices, now integrated into psychotherapy and workshops, making it accessible to laypeople.

The author describes the use of monotonous trance-inducing drumming and sensory deprivation as methods to achieve altered states of consciousness, comparing it to the Ganzfeld technique. He recounts his initial skepticism about the efficacy of such methods, fearing a lack of personal experience. However, under the guidance of Deena O'Brien, a counsellor and shamanic practitioner, he participated in an experiential group-work session.

Rooijakkers recounts his first journey into the Lower World, describing it as an unexpected and remarkable experience. He details how a caterpillar transformed into a butterfly, guiding him through a world of mythical creatures and providing answers to his questions through a sense of "knowingness." This experience dissolved his skeptical worries and led to a significant alteration in his feeling tone and quality of experience.

He grapples with the ontological status of this experienced world, questioning its nature and significance. Drawing on the work of Roger Walsh, he discusses the idea of a cognitive schema and an "evolving cosmological framework" influencing the experience. He also touches upon the transpersonal psychology perspective, interpreting these experiences as transcendent aspects of the psyche, akin to the 'wider self' or 'Higher Self.' Despite the differing interpretations, Rooijakkers emphasizes the subjective reality and objective nature of the experience for shamans.

He concludes that the shamanic journey taught him to trust his inner wisdom and creativity, to embrace emotions rather than escape them, and to stay grounded in his own feelings. The experience was personally meaningful, with the healing and letting go of old fears being more important than the ontological status of the inner world.

Article: Psychic Surgery as a “Breaking Frame”: Ethnographic Observations of a London Based Psychic Surgeon

Authored by Lara Bauer, this article explores psychic surgery through ethnographic observations of a London-based psychic surgeon named Gary. Bauer frames psychic surgery as a 'breaking frame' phenomenon, which challenges conventional notions of normality and the body.

She begins by discussing the concept of 'scopies' and how scientific technologies extend human perception. She contrasts this with psychic surgeons who claim to access and manipulate the inner anatomy of people through different methodologies, such as mediumship, where spirit guides like 'Abraham' are invoked to energetically enter clients' bodies.

Bauer addresses how anthropology can approach such paranormal phenomena, suggesting that the paranormal is the 'alter ego' of normality and that both can be treated as data. She notes that while outsiders might label these practices as paranormal, for insiders, they are often considered common.

The article then delves into the historical and transcultural aspects of 'surgical gestures.' Bauer argues that surgery is not exclusively an Occidental practice, citing evidence from ancient India and various pre-colonial societies. She introduces the term 'biosurgery' as a more convenient descriptor for these practices, suggesting that while not a direct catalyst for psychic surgery, it serves as a muse.

She identifies various expressions of 'parallel surgeries' globally, including psychic surgery, mediumistic surgery, spiritual surgery, Zenna healing, surgical shamanism, and auric surgery. Despite differing appellations and methodologies, these practices share common features: the prohibition of bioanaesthetics and bioasepsics, the therapist entering an altered state of mind by invoking a figure from a metaphysical pantheon, and the use of symbolic or effective artifacts of biosurgery.

Bauer highlights the 'floating category' of 'paranormal' as a media construct and focuses on the processes involved in psychic surgery rather than its efficacy. Her two-year relationship with Gary allows her to illustrate the performance of psychic surgery.

Other Content

Bibliography

The issue includes extensive bibliographies for both articles, listing numerous academic works on shamanism, psychedelics, new religious movements, counterculture, and related anthropological and psychological topics. Key authors cited include Michael Harner, R. Gordon Wasson, Albert Hofmann, Alexander Shulgin, and William James.

Call for Papers

A call for papers is included for the IUAES 2013 Panel: "The Extended Self: Relations between Material and Immaterial Worlds." The panel, part of the 17th World Congress of the International Union of Anthropological and Ethnological Sciences, invites proposals exploring how individuals expand their notion of personhood to include non-material entities and lives beyond a single lifespan. Topics include mediumship, clairvoyance, shamanic journeying, and the nature of non-material worlds. The closing date for paper proposals was August 3rd, 2012.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the exploration of consciousness, altered states, spiritual experiences, and the anthropological study of phenomena often categorized as paranormal. The journal appears to adopt a scholarly and open-minded approach, examining these topics from ethnographic, psychological, and historical perspectives without necessarily endorsing or dismissing the phenomena themselves. The editorial stance encourages a deeper understanding of diverse cultural beliefs and practices related to the spiritual and the unseen, emphasizing the importance of rigorous research and critical analysis.

This issue of *Paranthropology: Journal of Anthropological Approaches to the Paranormal* (Vol. 3 No. 3) features articles on psychic surgery and the anthropological study of religion, with a significant focus on the theories of E.B. Tylor.

Psychic Surgery in the UK and Beyond

The journal explores the practice of psychic surgery through the lens of ethnographic fieldwork, focusing on a UK-based psychic surgeon named Gary and his spirit guide, Abraham. The article details Gary's unique method, which involves a 'partial alternate state of mind' where Abraham guides Gary's hands to perform surgical gestures. Unlike some other forms of psychic surgery, Gary does not use physical instruments, with his 'biosurgery signifiers' shifting to his oral and body expressions. The therapist's speech intermixes biosurgical and sacred terms, and his hands reproduce surgical 'schemes of intervention' without his conscious awareness.

The author contrasts this with practices in Brazil, where psychic surgery is more underground (with the exception of John of God), and England, where Harry Edwards was a prominent figure who founded the National Federation of Spiritual Healers (NFSP). Edwards used public demonstrations to popularize his healing methods. The article notes that while biosurgical artifacts are used in parallel surgeries, their meaning is often renewed with sacred significations, leading to a sacralization of science and a 'scientifization' of the sacred.

Gary's relationship with his guide, Abraham, is described as osmotic, with Abraham present 24 hours a day. Abraham is depicted as a former chief from Ur, Iraq, who, after dying at 65, chose to work as a spirit guide to help humanity. Gary emphasizes that he works differently from other psychic surgeons who enter full trance, stating that Abraham takes control of his physical hands while he is in a trance. Gary also highlights his need to disconnect his attention from his hands to allow Abraham to work, feeling pins and needles as a result. He uses distractions, such as talking to clients or his manager Vince, to achieve this state.

The article touches upon the cultural context of psychic surgery, noting its presence in the Philippines for centuries and its more recent popularization in England. It also mentions the founding of the Unity of UK Psychic surgeons (UUPS) in London as a governing body to protect the rights of psychic surgeons.

Discussion: The Quest for the 'Realest'

The journal discusses the nature of psychic surgery as a 'breaking frame' that provokes cognitive disjunction and humor. It questions the quest for 'authenticity' and the 'realest' in various cultural practices, including healing. The author reflects on how the anthropologist's role is not to validate or invalidate experiences but to analyze them as data, acknowledging the influence of the collective imaginary.

The article also addresses the common perception of healers needing to embody certain clichés of 'authenticity,' such as being healthy, in phase with nature, and wise. Gary, however, is presented as breaking these frames by being disorganised, playful, and not necessarily 'wise' in the conventional sense, suggesting that perfection is not a prerequisite for working with the spiritual world.

E.B. Tylor and the Study of Religion

A significant portion of the issue is dedicated to re-evaluating the work of Sir Edward Burnett Tylor and his approaches to the study of religion. The article argues for the continuing relevance of Tylor's theories for contemporary theorization. Tylor's novel approach involved crafting a minimal definition of religion, focusing on 'belief in spiritual beings' (animism) rather than theological aims. His theory is presented as a tool for studying religion as a human, social phenomenon.

The author explains Tylor's concept of animism, which posits that human beings possess a vital force and a shadowy, ethereal soul, leading to the idea of spirits. These spirits can be embodied in nature or disembodied, explaining cosmic phenomena. Tylor emphasized that these spirits are often considered personal, hidden, and mysterious, yet powerful actors. He also noted that spirits are not purely metaphysical but can be material and ethereal.

The article discusses Tylor's view on the conflict between animism and materialism, with materialism expanding at the expense of animism. It highlights Tylor's argument that as scientific knowledge increases, spirits become less explanatory, though they may rise to become more powerful gods. Tylor believed that human beings are fundamentally similar, and that religious behavior, including rituals like prayer and sacrifice, can be understood as relations with personal beings.

The text also addresses criticisms of Tylor's intellectualist approach, particularly the focus on individuals, and his comparative study of human thought. It acknowledges the challenge posed by Lucien Lévy-Bruhl regarding the universality of human thought but notes that Tylor addressed this by showing how concepts like 'astral projection' could make seemingly contradictory statements rationally intelligible.

Recurring Themes and Editorial Stance

The issue consistently explores the intersection of the spiritual, the scientific, and the anthropological. It questions conventional definitions and perceptions of phenomena like psychic surgery and religion, encouraging a deeper, more nuanced understanding. The editorial stance appears to favor critical analysis and ethnographic exploration of belief systems and practices, challenging simplistic categorizations and embracing the complexity of human experience and belief.

The journal also highlights the importance of historical context in academic research, as seen in the discussion of Tylor's work and the call for research on object movement experiences between 1945-1990. The inclusion of a bibliography and references underscores a commitment to academic rigor and scholarly discourse.

This issue of "Paranthropology: Journal of Anthropological Approaches to the Paranormal" (Volume 3, Number 3) features a series of articles and a book review that delve into the anthropology of religion, the philosophy of mind, and critiques of contemporary scientific paradigms. The journal explores the historical development of theories of religion, the nature of consciousness, and the limitations of neuroscience and evolutionary biology in fully explaining human experience.

Articles

The Evolution of Religious Thought and the Legacy of E.B. Tylor

The issue begins by examining the theoretical underpinnings of the study of religion, referencing scholars like James Frazer and Rodney Needham. It discusses the concept of 'belief' and its complexities across cultures, noting that while direct translation can be problematic, the core idea of holding a proposition as true remains central. The article then pivots to E.B. Tylor's influential work, particularly his cultural evolutionary model. It highlights that Tylor's theory was developed in response to 'degeneration theory,' which posited that cultures devolved from a lost ancient civilization. The author contends that Tylor's evolutionary model, while significant, might be considered a 'vestigial tail' of his work rather than its backbone. The article also touches upon Tylor's concept of 'survivals' – elements of culture that persist from earlier times, such as folk beliefs and practices.

'Neo-Tylorian' Influences and the Concept of Religion

Another section explores 'Neo-Tylorian' influences in contemporary scholarship, characterized by 'humanistic substantivism.' This approach defines religion by its commonly understood content but treats it as a human phenomenon rather than divine. Scholars like Melford Spiro, Robin Horton, Stephen Ellis, and Gerrie Ter Haar are mentioned for their contributions to this perspective. The article discusses how these scholars adapt Tylor's ideas while rejecting his evolutionary progression, emphasizing socio-cultural context, power relations, and economic systems. It also introduces concepts like Felicitas Goodman's 'alternate reality' and Jan Platvoet's definition of religion as postulations of 'meta-empirical community.' The author proposes that religion can be understood as belief in 'extra-natural phenomena,' distinguishing it from the common human experience or 'common sense' world.

Critiques of Materialist Science and the Nature of Consciousness

A significant portion of the issue is dedicated to a review of Raymond Tallis's book, "Aping Mankind: Neuromania, Darwinitis and the Misrepresentation of Humanity." The review, authored by Jack Hunter, discusses Tallis's critique of the contemporary preoccupation with neuroscience and Darwinian evolution as sole explanations for human consciousness. Tallis argues that these fields are limited by 'conceptual muddles' and fail to capture the subjective experience of consciousness. He critiques 'neuromania' (the belief that neuroscience proves consciousness is identical to brain function) and 'darwinitis' (a pathological form of Darwinism). The review highlights Tallis's examination of experiments by Benjamin Libet and Bartels & Zeki, arguing that they present a reductive view of complex phenomena like decision-making and romantic love. Tallis advocates for a new conceptual model that acknowledges the interconnectedness of consciousness, the body, and the environment, suggesting that selfhood is an essential aspect of human consciousness.

The Paranormal and Religious Studies

The journal also touches upon the 'paranormal' as a potential area of research for Religious Studies, noting that while legendary cryptids might not constitute religion, belief networks around phenomena like extra-terrestrials can cross the line into religious systems. The author expresses hope that the study of religion can offer conceptual clarity and a sense of direction, drawing on the legacy of scholars like Tylor.

Call for Papers and Bibliography

The issue includes a "Call for Papers" for a panel at the IUAES 2013 World Congress on "Representing the non-representable: Visual Representations of Extraordinary Creatures in Ethnographic Films." It also features an extensive bibliography of cited works, covering a wide range of anthropological, philosophical, and sociological texts related to religion, consciousness, and culture.

Recurring Themes and Editorial Stance

This issue consistently emphasizes a critical approach to established scientific and anthropological theories. There is a clear stance against reductionist explanations of human consciousness and religion, particularly those solely based on neuroscience and Darwinian evolution. The journal champions a more holistic and nuanced understanding that incorporates subjective experience, cultural context, and historical theoretical frameworks, such as those developed by E.B. Tylor, while also acknowledging their limitations. The editorial stance appears to be one that values interdisciplinary approaches and encourages the serious consideration of alternative epistemologies and ontologies in understanding complex human phenomena like religion and consciousness.

Title: Paranthropology: Journal of Anthropological Approaches to the Paranormal
Issue: Vol. 3 No. 3
Date: July 2012
Publisher: Paranthropology
Country: UK
ISSN: 2044-0218

This issue of Paranthropology delves into the intersection of parapsychology, anomalous experiences, and mental health, featuring a comprehensive review of the book 'Perspectives of Clinical Parapsychology: An Introductory Reader.' It also provides updates on current research, conferences, and relevant publications in the field.

Review: 'Perspectives of Clinical Parapsychology: An Introductory Reader'

The review, penned by Callum E. Cooper, discusses the book edited by Wim H. Kramer, Eberhard Bauer, and Gerd H. Hövelmann. Cooper notes the increasing popularity of clinical parapsychology and its connection to health-related issues, referencing early work on psychic abilities and mental health. The review highlights the book's aim to reassure individuals experiencing anomalous phenomena, explaining that such experiences are not necessarily indicative of delusion or mental instability. The book compiles over a dozen papers, many focusing on counselling for those who have had paranormal experiences. It also covers group therapy, theoretical guides to parapsychological counselling, paranormal belief and mental health, and theoretical discussions within clinical parapsychology. Cooper praises the book's depth and thoroughness, particularly its extensive bibliography, which aids readers in exploring related publications. The review emphasizes how the book successfully links parapsychology, counselling, and mental health studies, suggesting it is a significant contribution to the field.

News & Events

The 'News & Events' section provides a diverse range of updates:

• Towards a Science of Consciousness 2013: Scheduled for March 3rd-9th, 2013, at Dayalbagh University, Agra, India. The 2012 event took place in Tucson, Arizona.
• Exploring the Extraordinary 4th Conference: Held September 22nd-23rd, 2012, in York, UK. The program is detailed across pages 8 and 9, featuring numerous presentations on topics ranging from Spiritualism and psychokinesis to vampiric voices, ghosts, and the nature of spirits.
• 55th Annual Convention of the Parapsychological Association: Scheduled for August 9th-12th, 2012, in Durham, North Carolina, USA.
• 'Animism' (Exhibition) e-flux: An exhibition in New York exploring how animism permeates modernity, featuring a documentary on Félix Guattari. It ran until July 28th, 2012.
• Mayan Telesummit: A virtual event focusing on the 2012 'Apocalypse' and 'Unification.'
• First Nations Leader Denounces B.C. Company: A news item concerning spirituality in project reviews.
• Do Psychedelics Expand the Mind by Reducing Brain Activity?: A link to a Scientific American article.
• Government Psychic Spies and Extraterrestrials: An article discussing SRI International's involvement with the Allen Telescope Array and its historical connection to remote viewing and extraterrestrials.
• Lucid Dreaming: Rise of a Nocturnal Hobby: An article from BBC News highlighting the increasing interest in lucid dreaming and related groups.
• Scientist: Evolution Skepticism Will Soon Be History: A link to a Sci-Tech Today article.
• How True to Life are the Psychics and Psychologists in Red Lights?: A review by Chris French of the film 'Red Lights,' which deals with psychic fraud and skeptical research.
• Q&A: Why It's Sometimes Rational to Be Irrational: An interview with science writer Matthew Hutson about his book 'The 7 Laws of Magical Thinking.'
• The Mind Reader: An article discussing neuroscientist Adrian Owen's attempts to communicate with individuals in a vegetative state using fMRI scans.
• Mapping Time, Mind and Space Conference: Scheduled for October 18th-21st, 2012, at An Grianán Adult Education College, Termonfechin, Drogheda, Ireland. Invited speakers include Bernard Carr, Paul Devereux, Brenda Dunne, Robert Jahn, and Rupert Sheldrake. Details on venue, event program, and travel are provided.

Contributions and Submissions

Information is provided on how to submit news and events items, contact the editor, and contribute to future issues. The deadline for submissions for the October 2012 issue was September 15th, 2012. Submission guidelines are available on the journal's website.

2nd Anniversary Anthology

Page 9 features endorsements for the 'Paranthropology: Anthropological Approaches to the Paranormal 2nd Anniversary Anthology.' Esteemed figures like Dr. Jeffrey J. Kripal, Dr. Hannah Gilbert, and George P. Hansen praise the journal and the anthology for their contributions to the study of the paranormal from an anthropological perspective. The anthology includes chapters from various notable authors and is available in hardback for £17.00.

Recurring Themes and Editorial Stance

This issue consistently emphasizes the importance of interdisciplinary approaches to understanding anomalous experiences and the paranormal. There is a clear focus on integrating anthropological perspectives with psychology, mental health, and counselling. The journal actively promotes research that addresses the social and cultural dimensions of paranormal phenomena, encouraging diverse voices and new methodologies. The editorial stance appears to be one of open inquiry, seeking to legitimize and advance the academic study of the paranormal beyond traditional scientific and psychological paradigms.