Paranthropology - Vol 5 No 3

Magazine Overview

Title: Paranthropology
Issue: Vol. 5 No. 3
Date: July 2014
Publisher: Paranthropology
Country: United Kingdom
ISSN: 2044-9216

This issue of Paranthropology, a journal focusing on anthropological approaches to the paranormal, presents a diverse range of articles exploring ghostly encounters, witchcraft, and the study of the unseen. The cover features an image of mushrooms on a mossy stump, with headlines highlighting "The Spectrum of Specters: Making Sense of Ghostly Encounters" and "Ritual as Therapy: Steps Towards an Ethnography of the Invisible."

Introduction

The editorial welcomes readers to Vol. 5 No. 4, but this issue is Vol. 5 No. 3. It introduces the articles within this issue, including Michael Hirsch, Jammie Price, and colleagues' sociological perspective on ghostly encounters; Matt Coward's charting of changing contexts in witchcraft beliefs and practices; S. Alexander Hardison's examination of evaluating evidence for "Psychic" Effects; and Peter Mark Adams' "Steps Towards an Ethnography of the Invisible" focusing on ritual and healing. The issue also features commentary by T. Peter Park on "Progressivism, Materialism, Anthropology, Politics and the Paranormal," reflecting on a talk about William James' "Excision." Additionally, William Rowlandson reviews Jack Hunter and David Luke's survey of contemporary Spirit Possession practices, "Talking With the Spirits: Ethnographies from Between the Worlds."

The editorial also notes that the next issue (Vol. 5 No. 4) will be guest-edited by Mark A. Schroll and that plans are underway to prepare a second anthology of selected articles from the past two years.

Contents

• The Spectrum of Specters: Making Sense of Ghostly Encounters by Michael Hirsch, Jammie Price, Meghan McDonald & Mahogany Berry (Pages 4-9)
• The Witch from "His-Story" to "Her-Stories": Changing Contexts by Matt Coward (Pages 10-20)
• The Complexities of Evaluating Evidence for “Psychic” Effects: Spontaneous Case Research in Parapsychology and Some Considerations for Progression by S. Alexander Hardison (Pages 21-26)
• Ritual as Therapy: Steps Towards an Ethnography of the Invisible by Peter Mark Adams (Pages 27-35)
• ABSTRACTS: 'Research Among Spirits, Ghosts and Deities: How to Study Non-Ordinary Realities' - Panel at BASR Annual Conference, The Open University, September 2014 (Pages 36–38)
• COMMENTARY: 'Progressivism, Materialism, Anthropology, Politics, and the Paranormal: Reflections on a Talk on William James' "Excision"' by T. Peter Park (Pages 39-43)
• REVIEW: 'Talking With the Spirits: Ethnographies from Between the Worlds' Edited by Jack Hunter & David Luke by William Rowlandson (Pages 44-45)

The Spectrum of Specters: Making Sense of Ghostly Encounters

This article by Michael Hirsch, Jammie Price, Meghan McDonald, and Mahogany Berry explores paranormal phenomena from a social science perspective, treating it as a social fact requiring scientific explanation. The study involved 39 interviewees who reported ghost encounters. The findings indicate that participants most often sought explanations from family and friends, with others turning to religion and science. A significant challenge faced by many was skepticism and disbelief from others, leading to feelings of being discounted. The research compares these results with earlier social scientific work and advocates for further study in this area.

The introduction frames ghostly encounters within the context of stigma and impression management, drawing on Erving Goffman's work. It highlights how individuals must decide whether and how to disclose their experiences, risking being labeled as mentally imbalanced in a world that values rationality. The methods section details the recruitment process, which began with a "ghost quieter" (someone who helps ghosts complete unfinished earthly business) and utilized snowball sampling. Interviews, lasting about 45 minutes, were conducted without audio or video recording, with detailed notes taken. The sample comprised 39 individuals (30 women, 9 men) aged 18-75, with diverse ethnic and educational backgrounds. Many participants (82%) reported multiple encounters.

The findings reveal that participants experienced various sensory phenomena, including visual, auditory, and olfactory perceptions. Object movement (51%) and apparitions (48%) were common, with 72% experiencing both. Some participants described dream-like apparitions, while a few (5%) experienced full proprioception, where a ghost inhabits their mind and body. Most encounters were perceived as positive or non-threatening, though 8% reported terrifying demonic encounters. The study also noted that 64% of encounters occurred during mundane times, while 18% happened during crises, and another 18% occurred during both.

Regarding "Ghost Identity," 59% of participants did not know the identity of their ghost, speculating it was from the local community or a previous resident. A smaller percentage (26%) recognized the ghost as a personal acquaintance, often a recently deceased loved one. Many (62%) observed ghosts with others, a phenomenon referred to as "collective percipience" or "co-presence," which offered inter-subjective verification. "Serial verification" occurred when another person experienced the ghost after the initial witness.

On "How People Understand Ghost Experiences," 63% attributed encounters to being "sensitive" to paranormal energy. Almost a quarter (23%) used religious explanations, often rooted in childhood beliefs. Eighteen percent adopted an empiricist perspective, believing only what they saw themselves, while 13% did not attempt to explain their experiences.

The "Life Impact of Ghost Experience" section found that 51% reported no long-term impact. However, the other half experienced substantial changes: 15% sought help (counseling, psychic readings), 15% engaged in behavioral modifications (avoiding places, moving), and 15% viewed the experience as beneficial, even life-saving. Another 10% developed careers in paranormal fields. A significant majority (69%) reported stigmatization, while 26% did not. For some, stigmatized participants learned to "guard" their stories, sharing them only with trusted individuals or those with similar experiences. Two participants became a "ghost quieter" and a clairvoyant, with these experiences becoming a master status.

The "Discussion" section notes that ghost encounters are memorable experiences for most participants, who generally believed them to be real. It highlights that 90% of Americans believe in paranormal phenomena. Participants drew on religious training, cultural understandings, and psychic beliefs for explanations. The study refutes deprivation theory as an explanation for paranormal beliefs, citing the diverse demographics of the sample. Social impact theory is supported, suggesting that beliefs are shaped by those around us. Participants often reconciled conventional science with their paranormal experiences. The article concludes that individuals often face skepticism and risk being discounted, leading many to carefully vet who they share their stories with. For some, paranormal experiences become a primary identity.

"Directions for Future Research" calls for a revival of interest in paranormal research among social scientists, focusing on the social construction of beliefs and experiences rather than just frequency or causes. It emphasizes that even if not empirically accurate, if individuals define situations as real, they have real consequences.

The Witch from "His-Story" to "Her-Stories": Changing Contexts

Matt Coward's article examines modern Witchcraft, asserting that its roots are in the practices of historical "witches." However, modern Witchcraft is more than just these "her-stories"; it seeks to assert gender identity and socio-spiritual empowerment. The modern Witch understands their past but looks to their future. The paper adopts an anthropological approach, using ethnographic fieldwork and a semi-formal qualitative questionnaire published online. The methodology focuses on participant responses to understand the changing conditions and articulations of beliefs and practices within the community.

The Complexities of Evaluating Evidence for “Psychic” Effects

S. Alexander Hardison's article addresses the challenges in evaluating evidence for "Psychic" Effects, particularly within the context of spontaneous case research in parapsychology. It offers considerations for progression in this field, suggesting a need for rigorous methodologies and careful analysis of anecdotal evidence.

Ritual as Therapy: Steps Towards an Ethnography of the Invisible

Peter Mark Adams' article explores the use of ritual as a therapeutic tool and proposes steps towards an ethnography of the invisible. It delves into how rituals can be understood and documented within anthropological frameworks, focusing on practices that engage with unseen or non-ordinary realities.

ABSTRACTS: Panel at BASR Annual Conference

This section summarizes a panel discussion titled 'Research Among Spirits, Ghosts and Deities: How to Study Non-Ordinary Realities,' held at the BASR Annual Conference at The Open University in September 2014. It highlights discussions on methodologies and approaches to studying phenomena that fall outside conventional scientific understanding.

COMMENTARY: Progressivism, Materialism, Anthropology, Politics, and the Paranormal

T. Peter Park offers a commentary reflecting on a talk about William James' "Excision." This piece discusses the intersection of progressivism, materialism, anthropology, politics, and the paranormal, likely exploring how these broader societal and academic trends influence the study and perception of paranormal phenomena.

REVIEW: 'Talking With the Spirits: Ethnographies from Between the Worlds'

William Rowlandson reviews the book "Talking With the Spirits: Ethnographies from Between the Worlds," edited by Jack Hunter and David Luke. The review likely assesses the book's contribution to the study of spirit possession practices and its ethnographic insights.

Recurring Themes and Editorial Stance

This issue consistently explores the intersection of anthropology and the paranormal, emphasizing the importance of social science in understanding anomalous experiences. There is a clear stance that phenomena like ghost encounters, witchcraft, and psychic effects, while often dismissed by mainstream society, warrant serious academic investigation. The journal promotes an open-minded yet rigorous approach, utilizing ethnographic methods and sociological theories to analyze beliefs, experiences, and their cultural impact. The theme of "making sense" of the unseen, whether through personal interpretation, social validation, or ritual practice, is central. The issue also highlights the challenges of stigma and the need for further research into the social construction of paranormal beliefs.

This issue of Paranthropology, Vol. 5 No. 3, published by Equinox Publishing Ltd., delves into the historical and contemporary understanding of witchcraft. It examines the etymology of the word 'witch', the patriarchal narratives surrounding its history ('his-story'), and the emergence of feminist perspectives ('her-stories'). The journal also presents findings from a survey of modern witches in Yorkshire.

His-Story: The Patriarchal Narrative of Witchcraft

The article begins by discussing the concept of 'his-story', a patriarchal rhetoric that has shaped the historical narrative of witchcraft. It explains that the term 'Witch' originates from the Old English word 'wicca', meaning 'female magician or sorceress', but later became associated with the devil. The Neo-Pagan term 'Wica', adopted by Gerald Gardner, is also discussed in relation to the Old English tradition.

Scholars suggest that early witchcraft corresponds to the anthropological idea of sorcery, where ritual is used to influence events. The article highlights how the word 'Witch' and 'witchcraft' are associated with negative connotations and stigmas, with many equating it with black magic. Vivianne Crowley is quoted stating that discarding the word might be tempting but would be a mistake. The historical witch is presented as an 'other', a representation of counterculture, and a scapegoat. The period between the 14th and 17th centuries saw aggressive patriarchal rhetoric leading to the deaths of an estimated 200,000 to 500,000 people, predominantly women.

The shift in philosophy from Plato to Aristotle influenced the Church's view on magic. While Platonic thought allowed for natural, morally neutral magic, Aristotelianism dismissed it. Consequently, witchcraft became associated with the Devil. The article notes that historically, witches were also seen as providing aid, healing the sick, and aiding those possessed by demons, citing Elizabeth Mortlock as an example of a healer branded a witch.

Witchcraft Trials of Yorkshire

This section focuses on the history of witchcraft trials in Yorkshire. Legends of a 'mother goddess' and a 'horned god' are mentioned, with the latter being depicted as a goblin in modern times. The article details several cases from the York Castle Depositions of the seventeenth century, including Elizabeth Crosley, Mary Sykes, and Margaret Morton. Morton was acquitted due to weak evidence. The witch is presented as an anti-image of a caring woman, associated with Lilith, an evil and demonic figure.

A fascinating case of a male sorcerer, Nicholas Battersby, is presented, who was hired by the Sheriff to divine the truth about stolen money. Other cases involved the use of charms, such as Mrs. Pepper using holy water. The article notes that Battersby was compensated for his services, while Mrs. Pepper was released without charge. The last case in the depositions involved Elizabeth Fenwick, accused of cursing the prosecutor's wife.

More serious cases included the legal burning of Isabella Billington in York in 1648, an event that occurred during a period with fewer executions. The article also mentions instances of women being subjected to mob-rule and illegal executions, highlighting the extent of patriarchal 'his-story'.

Her-Stories: Reclaiming Identity

This section explores the concept of 'her-stories' as a way for modern witches to reclaim their tradition and assert their identity. It argues that while society is not entirely post-patriarchal, the aggressive patriarchy of 'his-story' has given way to a more subversive form. Modern witchcraft is seen as a collective, a neutral ground for practitioners to engage freely and respond to the 'his-story' of the past. The article emphasizes that witches do not see diversity as a problem, but rather as a source of freedom and spiritual practice.

Analysis of Survey: A Snapshot of Modern Witches

The journal presents findings from a qualitative research study involving six female participants from Yorkshire, aged 18-59. All participants held professional qualifications, and most described their sexual orientation as heterosexual. Their personal practices varied, with 'Pagan' being the most common. A methodological flaw prevented participants from ranking their practices, making it difficult to ascertain if they were primarily practicing Witches with pagan tendencies or vice versa.

Two-thirds of the participants felt stigmatized for their beliefs, citing snide remarks from colleagues, friends, and family, and workplace harassment regarding religious symbols. The article notes that the NHS dress code policy on religious symbols is not definitive and that some hospital trust documents do not recognize Witchcraft, Wicca, or Paganism as spiritual paths.

Participant A noted that some people believe the 'occult' is inherently evil and that paganism means worshipping the devil. All six participants felt a connection with their beliefs and practices, viewing them as integral to their daily lives and spiritual journeys. The concept of the 'legacy of witchcraft' was interpreted differently by each participant, with some emphasizing the historical lessons and others the survival and growth of witchcraft.

Stigmatization

This section further discusses the stigmatization faced by modern witches. The historical association of witchcraft with fear and Satanism, as noted by Ronald Hutton, contributes to negative media representations. The article reiterates that two-thirds of the surveyed participants experienced stigmatization, ranging from offhand comments to work-based harassment. The NHS Mid Yorkshire Hospital's Trust Dress Code & Uniform Policy allows religious symbols discreetly, but some hospital documents fail to recognize alternative religious paths, leading to further stigmatization.

Participant B shared that her Roman Catholic family does not understand her spiritual choices, and Participant A noted that some believe magic is inherently evil. The understanding of 'Witch' in contemporary society differs significantly from the 17th century, with modern witches often being middle-class individuals who have the freedom to choose their spiritual path. However, they acknowledge the historical figures as ancestors and forerunners.

From Her-Stories to Identities

Wicca is presented as being at the forefront of the Pagan revival, influencing popular culture. The article notes that interest in witchcraft and neo-Pagan movements has moved into a stage of consolidation, with attempts to build stable communities. Internet searches for 'witchcraft' have declined, but this may indicate a shift towards more established communities rather than a decrease in interest. Diane Purkiss suggests that the word 'Witch' is part of a practitioner's living identity.

Participant D asserts that the legacy of witchcraft is what 'forefathers' have passed down, creating a 'cultural memory' of historical events. Participant B emphasizes that witchcraft has survived and continues to grow. Modern witches are seen as using their social history to foster personal spiritual and communal growth, as exemplified by the Reclaiming Collective of San Francisco.

The article discusses Jone Salomonson's insights into how academics understand witchcraft, focusing on the American tradition of the Reclaiming Witches of San Francisco. These communities operate on a non-hierarchical, network basis. The bond within these communities is described as 'closer than family', a sharing of spirits, emotions, and imaginations.

Participant A describes her practice as a 'spiritual journey' interacting on physical and emotional levels. The practice of witchcraft is based on the Wiccan reed: 'if it harms none, do what you will'. There is no central institution or dogmatic practices governing witchcraft. Diversity is seen as a positive aspect, allowing for greater freedom of spiritual practice compared to organized religion.

Our-stories

Modern witches bear witness to the 'his-story' of those who came before, while striving to reclaim the tradition and create their own 'her-stories'. Self-identifying witches are often socially empowered females, aligning with a feminist rhetoric. Modern witchcraft is viewed as a collective, providing a neutral ground for practitioners to engage freely. The article concludes that the 'his-story' is singular, but there is a plurality of belief and practice in modern witchcraft, allowing alternate 'her-stories' to unfold. This modern Witch collective aims to create rhetoric of unity and communal identity, forming 'our-stories' of the future.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the historical evolution of witchcraft, from its etymological roots to its patriarchal persecution and modern reclamation. The journal emphasizes the importance of understanding the 'his-story' to contextualize the 'her-stories' and the contemporary practices of witches. There is a clear stance in favor of recognizing witchcraft as a legitimate spiritual path, challenging the negative stigmas and misunderstandings associated with it. The editorial stance supports the idea of witches actively reclaiming their identity and forging their own narratives, highlighting the resilience and diversity within modern witchcraft communities.

This issue of Paranthropology: Journal of Anthropological Approaches to the Paranormal, Volume 5, Number 3, features articles that delve into the complexities of evaluating evidence for psychic phenomena, explore advancements in parapsychological research, and examine ritual as therapy through an ethnographic lens.

The Complexities of Evaluating Evidence or "Psychic" Effects: Spontaneous Case Research in Parapsychology and Some Considerations for Progression by S. Alexander Hardison

This article addresses the challenges inherent in assessing claims of paranormal or "psychic" effects, particularly those arising from spontaneous experiences. Hardison begins by describing a seance involving a levitating table and other phenomena, setting the stage for a discussion on how individuals interpret such events based on their belief systems. The author highlights that the mechanisms behind supposed anomalies are often elusive, and without direct evidence, interpretations can be subjective. A key criticism of psychic phenomena is the absence of an obvious mechanism, as noted by Stenger (1997). Parapsychologists aim to rule out natural artifacts, but the veracity of claims often depends on how applicable they are to the percipient's belief systems.

The article discusses the difficulty in circumventing the problem of interpretation, especially in spontaneous cases. It notes that explanations offered, whether paranormal or normal, often fill gaps in understanding, influenced by individual beliefs ranging from absolute belief to disbelief. Hardison uses the example of an "amateur mind-reader" to illustrate how a skeptic might attribute the result to mentalism techniques, while a believer might see psychic functioning. However, ruling out one explanation doesn't prove another.

Hardison emphasizes that blanket explanations like "fraud, wishful thinking, and misinterpretation" are insufficient, as causes vary. He argues that to move past subjective interpretation fallacies, research must be more intense and novel, assessing all facts to form reasonable conclusions. The author also touches upon the historical problem of dealing with extraordinary phenomena, where proponents and skeptics highlight factors supporting their views while minimizing contrary observations.

For psychical research, Hardison identifies the challenge of self-proclaimed "experts" and the controversy surrounding psi, often characterized by disputes between researchers and critics. He notes that replication attempts of promising lab experiments are primarily pursued by parapsychologists, often facing hostile criticism and academic stigma. While lab research has provided support for parapsychological interpretations, Hardison suggests that spontaneous case research, combined with laboratory rigor, might offer a way forward.

He advocates for innovative concepts, ideas, and methodological applications to push parapsychology forward. Hardison critiques the stagnation in theoretical progress, particularly concerning the survival question, suggesting it should be a secondary pursuit until psychic causes are more firmly established. He stresses the need for parapsychology to be accepted as the field with real expertise in studying ostensible paranormal experiences, moving beyond its association with astrology or Bigfoot.

To combat critics effectively, Hardison suggests engaging them on their platforms rather than dismissing them. He calls for adequate documentation and sharing of research, especially for macro-psi phenomena, recommending the use of multiple security cameras and independent researchers. Optimal documentation, stringency, and publicity are deemed essential for future parapsychological endeavors. Hardison concludes by urging the bridging of skepticism and belief, advocating for a unified approach to understanding consciousness and the unknown.

Ritual as Therapy: Steps Towards and Ethnography of the Invisible by Peter Mark Adams

This paper explores the intersection of ritual, therapy, and anomalous phenomena, focusing on Family & Systemic Constellation Therapy (FCT) and comparing it with ethnographic accounts of healing rituals.

Introduction

Adams's interest in ritual has led him to investigate Family & Systemic Constellation Therapy (FCT), a technique that he finds produces highly anomalous effects challenging conventional understandings of identity, consciousness, and reality. He notes that the source of these therapeutic effects is often invisible, lacking concepts and language in modernity to engage with them. Adams seeks to compare anomalous occurrences within FCT with well-known ethnographic accounts of magical and healing rituals, which often reside on the exotic periphery of the ethnographic record.

A Case of Family Constellation Therapy (FCT)

Developed by Dr. Bert Hellinger, FCT views the family as the context for understanding mental and emotional issues, tracing influences back to the ancestral past. The therapy involves volunteers representing family members, even those long deceased, to symbolically represent spatial dynamics. Adams describes the process as extraordinary, with volunteers spontaneously manifesting the mental, physical, and emotional characteristics of the individuals they represent. This occurs even without prior knowledge of these individuals.

Adams outlines four key questions arising from FCT: how affective conflicts propagate across generations, the medium of transmission, how therapeutic intervention reconstitutes originating conflicts, and how it resolves them without the original parties present. FCT operates on the idea of an invisible "knowing field" that propagates information and affect through family and ancestral networks.

Adams reviews a documented case where an informant underwent FCT to address unfounded fears about her child. The session revealed the presence of "dead babies" needing acknowledgment and a legacy of fear carried through generations of women. The informant ultimately refused to accept this inherited fear, leading to a significant reduction in her own anxiety.

Summary of FCT Case Insights

Adams suggests five main points derived from FCT cases:
1. Strong Field Effects: Constellations involve tangible energy sensations.
2. Symbolic Re-enactment: The symbolic representation can reconstitute the mental, physical, and emotional states of represented individuals.
3. Field Indication of Absence: The field indicates when a key member is missing from the representation.
4. Harmonization of Negative Affect: The symbolically reconstituted field can harmonize negative affect in real-time.
5. Symbolic Resolution: Symbolic resolution of traumas and conflicts leads to actual amelioration of related problems.

Conclusions from FCT Research

Adams draws four basic conclusions:
1. Ritual can reconstitute the "consciousness slice" of a specific time and place, including the presence of absent persons.
2. Relevant historical information is interwoven and coded in a "knowing field" that influences descendants.
3. This "knowing field" is an extensional object with quantitative properties, but in FCT, it's an "intensional field" storing coded affect, ethical dilemmas, and personal dispositions.
4. The concept can be applied not only to family networks but also to other systems, such as organizations.

Two Rituals from the Ethnographic Record

Adams posits that if easily convened therapeutic rituals produce pronounced anomalous field effects, these should be referenced in the ethnographic record.

Case 1: Ndembu Healing Ritual

Edith Turner's account of an Ndembu healing ritual is contrasted with formal structural analysis. During the ritual, Turner experienced a profound psycho-physical shift and witnessed the removal of a "spirit attachment"—a revenant—described as a large, gray, opaque sphere emerging from the patient's back. This experience led her to believe in "spirit stuff" beyond metaphor or psychology.

Case 2: Sisala Death Divination Ritual

Bruce Grindal's account of a Sisala death divination and burial rite is described as bizarre. Grindal experienced profound psycho-physical effects, including anticipation, terror, and physical sensations, suggesting something "unthinkable" was about to happen.

Recurring Themes and Editorial Stance

This issue strongly emphasizes the challenges and complexities in the study of anomalous phenomena, particularly psychic effects and ritualistic practices. It advocates for rigorous, innovative research methods that bridge subjective experience with objective documentation. The journal appears to support the exploration of phenomena that fall outside mainstream scientific understanding, encouraging an open-minded yet critical approach. The editorial stance leans towards validating the potential reality of these phenomena while acknowledging the significant hurdles in their scientific investigation and acceptance. There is a clear call for parapsychology to establish itself as a legitimate scientific endeavor by improving its methodologies, engaging with critics, and presenting evidence effectively. The issue also highlights the potential of ritualistic practices, like Family Constellation Therapy, to produce demonstrable anomalous effects, suggesting a need for further interdisciplinary study.

This issue of Paranthropology: Journal of Anthropological Approaches to the Paranormal, Volume 5, Number 3, dated September 2014, focuses on the study of non-ordinary realities, ritual, consciousness, and the intersection of anthropology with the paranormal. The cover highlights abstracts from a conference panel on studying spirits, ghosts, and deities.

Discussion: Reconciling Anomalous Accounts

The "Discussion" section addresses the difficulties in reconciling anomalous, uncanny, and intrinsically strange accounts with a modernist worldview. It critiques psychological rationalization, arguing that terms like 'altered state of consciousness' are insufficient and ignore key aspects of anomalous experiences. These include their intersubjective nature (multiple witnesses), complex narrative continuity, localized and specific occurrence, perceived normativity within their own society, and cross-cultural commonalities.

A complicating factor in studying healing rituals is their multi-layered character, serving various purposes like conflict resolution and reinforcing societal worldviews. The section posits that effective healing rituals generate a psycho-physical force experienced by participants, leading to transformation.

Part IV: Steps Towards an Ethnography of the Invisible

This section introduces the concept of 'spirit work' as the emergence of an intersubjective space where individual experiences merge. It emphasizes the importance of taking informants' accounts seriously, as they may offer insights into reality beyond conventional understanding. The text highlights three ritual events: one involving symbolic positioning to resolve conflict, another using a ritual format to empower participants against 'spirit attachment,' and a third, Sisala death divination, which generates an energy field affecting awareness and animating a corpse.

The article contrasts these with classical yogic descriptions of kundalini energy, noting the lack of concepts and language to fully understand these 'energy fields' and their healing potential. It critiques the inadequacy of the modern bio-medical model of the body and suggests the need for a broader conception, such as the 'Eastern' or 'yogic' body, which encompasses energy meridians and flows.

The 'Eastern Body' and New Conceptual Frameworks

The idea of utilizing the 'Eastern Body' to broaden ontological foundations is presented as appealing but potentially problematic due to the baggage of historical scholarship. The authors argue that traditional societies' ritual language harks back to pre-modernity, and we can no longer adopt such a view without losing our current knowledge. Therefore, fresh language and new conceptualizations are needed to explain 'anomalous' phenomena.

Epistemologically, ethnography moves from 'emic' to 'etic' interpretation. Ontologically, however, foundational concepts require a major upgrade. The work of philosopher José Gil is highlighted for pioneering the application of insights from Gilles Deleuze, particularly concerning ritual and performance, including modern dance. Gil's concept of the 'space of the body' is introduced, characterized by depth, density, viscosity, and speed, which can dilate or contract our sense of duration.

The 'Body Without Organs' and Intensional Fields

The secretion of fields involves a performer's 'emptying out,' creating a unique space. A contemporary dancer describes this as a cocoon spun from her being, leaving her body empty. These accounts are presented not as metaphors but as attempts to describe the creation of a unique space through and around the ritualist/performer. This space is generated from affective intensities and constitutes an 'assemblage' or 'body without organs' (BwO) in Deleuze's terms.

The BwO can be used to retrieve information, recover from trauma, energize activity, or create aesthetic experiences. Physics lacks vocabulary for these 'intensional fields,' which are described as impossible and unthinkable from a conventional dualistic perspective. These fields offer a mode of ingress into parallel, invisible folds and densities of reality where strange, non-local, and synchronistic events can occur.

The modernist worldview, shaped by Descartes' distinction between mind and body, is challenged by these concepts. The idea of an 'extensional field with intensional properties' – an externalized, intersubjective field of consciousness, termed 'spatium' by Deleuze – is presented. This challenges the Euclidean geometry and dualistic logic of the modern era, suggesting a move towards non-Euclidean and multi-valent realities, and incorporating non-locality.

References

A comprehensive list of references is provided, citing works on healing fields, Butoh dance, ritual, family constellations, difference and repetition, cultural studies, witchcraft, anthropology, and various aspects of spiritualism and altered states of consciousness.

Abstracts from BASR Annual Conference (September 2014)

This section presents abstracts from a panel titled 'Research Among Spirits, Ghosts and Deities: How to Study Non-Ordinary Realities' at the BASR Annual Conference.

Transformational Encounters with Non-Ordinary Realities (Fiona Bowie)

This talk focuses on the centrality of narratives in studying psychic phenomena. It discusses how transformational encounters with spirits or consciousness outside the physical body provide rich data. Bowie outlines an approach involving cognitive, empathetic engagement, surveys cross-cultural evidence for experiential sources of non-ordinary phenomena (like after-death contacts, reincarnation, spirit possession), and examines what narratives of personal transformation reveal about these encounters.

Paranthropology, Transpersonal Anthropology and the Ontology of the Unseen: How do we know what is really real? (Jack Hunter)

This paper provides an overview of transpersonal anthropology, the anthropology of consciousness, and paranthropology. It advocates for ethnographers to participate in transpersonal practices and experiences, learning to 'see as the Native sees' to grasp experiential foundations of belief. Hunter critiques traditional anthropological approaches for their limitations in accounting for ethnographic reality and suggests ways to overcome these problems, emphasizing the need to escape hegemonic dismissals of alternative ontologies.

Performative Boundaries and the Art of Not Being Oneself: Association and Dissociation in Spiritualist Mediumship (David Wilson)

Wilson examines mediumship, often characterized as illness or dissociation in Western medical tradition. He argues that while mediumistic training can involve healing, the art of 'being oneself' in Spiritualist demonstrations involves being someone distinctly 'other' on a continuing basis. This performative convention prevents apprenticeships from being solely about personal integration and suggests that comparisons with dissociation are only partially illuminating.

The Prejudices in Non-ordinary Reality (Jonathan Tuckett)

Tuckett contends that terms used to describe beings in non-ordinary reality (e.g., 'superhuman beings,' 'non-natural entities') fail as social scientific concepts because they implicitly appeal to a presumed, singular form of rationality. Based on phenomenological analysis, he argues this is a vestige of rationalism that fails to appreciate the multiplicity of rationalities and measure up to social scientific standards.

Platform Mediumship: Acts of Sacred Communion or Mere Performances? (Maxine Meilleur & Andy Byng)

This paper examines Spiritualism in the UK, focusing on public demonstrations of mediumship where mediums act as intermediaries between the living and the deceased. It questions whether these demonstrations are acts of sacred communion or mere performances, exploring their historical roots and role in Spiritualism's evolution and recognition. The presentation may include visual and audio elements.

My Brother, the Insect: Researching the Indigo Children and their New Age Cosmologies and Spiritual Guides (Beth Singler)

Singler discusses the 'Indigo Child' concept from the New Age Movement, describing a generation believed to be spiritually evolved and here to save the world. The paper explores how to approach accounts by Indigos about their relationships with entities from non-ordinary realities, such as spirit guides and Ascended Masters, and examines the place of Indigo Children within their cosmologies.

How to study Spirit Possession? Reflection from the ethnographic field in Brazil (Bettina Schmidt)

Schmidt reflects on fieldwork in Brazilian religious communities in São Paulo, focusing on spirit possession. She argues that the existence of spirits is less important than how the relationship between human and non-human beings is maintained. By focusing on the practical dimension of religious experience, she suggests avoiding the trap of well-defined academic categories.

Commentary: Progressivism, Materialism, Anthropology, Politics, and the Paranormal: Reflections on a Talk on William James' "Excision" (T. Peter Park)

Park reflects on a talk about William James and his 'excision' from American academic psychology. He argues that psychology's struggle for legitimacy in the Progressive Era led to an anti-religious, materialistic stance that dismissed the paranormal as 'primitive superstition.' This outlook, he contends, is still dominant in contemporary 'organized progressivism' and is echoed by 'New Atheists' and 'skeptics.' Park criticizes the tendency to equate any departure from scientific materialism with a regression to outdated social norms, citing the historical connection between Spiritualism and the women's rights movement as an example of how religion can provide a social and political voice for women, challenging the secular bias that often dominates feminist historical analysis.

Recurring Themes and Editorial Stance

The issue consistently explores the tension between conventional scientific and rationalist worldviews and the phenomena of non-ordinary realities, spiritual experiences, and ritual practices. There is a clear editorial stance advocating for more open, participatory, and conceptually flexible approaches to studying these phenomena, moving beyond traditional anthropological and scientific limitations. The journal encourages the development of new language and theoretical frameworks to understand experiences that challenge established ontologies and epistemologies. The role of religion, spiritualism, and various forms of embodied performance in shaping consciousness and reality is a recurring theme, alongside a critique of what is perceived as a pervasive 'Enlightenment bias' in academic and public discourse.

This issue of Paranthropology: Journal of Anthropological Approaches to the Paranormal, Volume 5, Number 3, features a review of the book 'Talking With the Spirits: Ethnographies from Between the Worlds,' edited by Jack Hunter and David Luke. The issue delves into the complex relationship between feminism, religion, and historical narratives, particularly concerning women's activism.

Review: 'Talking With the Spirits: Ethnographies from Between the Worlds'

William Rowlandson reviews 'Talking With the Spirits,' edited by Jack Hunter and David Luke, published by Daily Grail Publishing, with a price of £19.95/$27.00. Rowlandson praises the exemplary ethnographic method employed in the studies, highlighting their informed and informative nature, deep participation, curiosity, and reflective observation. He notes that the contributors avoid getting sidetracked by ontological debates, focusing instead on direct experience. The review commends the authors' close relationship with their material and their critical observation without judgment. Fiona Bowie's question about finding an approach that retains academic rigor while admitting that not all reality is immediately apprehensible is answered with a resounding 'yes' by the book. The review points out that the essays bring a welcome sense of normalcy to the study of the anomalous, with reports from Montreal, Brazil, and the work of Jack Hunter on the Bristol Spirit Lodge. Charles Emmons' contribution on ancestor-worship, mediumship, and domestic daimons in Hong Kong and the US is mentioned, as is David Luke's exploration of mediumship and possession within shamanic entheogenic practices, particularly ayahuasca. Diana Espirito Santo's chapter on Cuba's santos, palo, and espiritista traditions is highlighted for its rich coverage of history, tradition, practices, ceremonies, and the ethics and politics of Afro-Cuban religious cultures. Santo's work addresses spiritual practices, mediumship, and mental health, viewing mediumship from a healing perspective. The review notes the often turbulent and domestic nature of dealings with spirits in Cuba, emphasizing that for mediums, spirits are social creatures made real through their materialization. The book concludes with Diana's sentiment that communication is an act of will and engagement, and that spirits only begin to exist for their mediums when acted upon, materialized, acknowledged, and socialized, representing 'shadows of selves.'

Ann Braude on Religion and Feminism

The issue extensively discusses Ann Braude's perspective, particularly from her book 'Radical Spirits.' Braude laments that many scholars, including some feminists, exhibit a 'squeamishness about religious faith,' which obscures important aspects of women's cultures. She argues that the rejection of religious belief and practice as analytic categories presupposes an opposition between faith and reason, historically associated with masculinity. This oversight, she contends, leads historians to downplay arenas where women might be more significant than in politics or business, such as religious and cultural spheres.

Braude hoped that by demonstrating the religious motivations of historical actors appealing to contemporary readers, she could convince her colleagues to take religion more seriously. She uses the example of the Fox family rappings in upstate New York in the 1840s to encourage readers to question their dismissal of Spiritualists. Her goal was not necessarily to promote belief in spirit communications but to encourage a more serious consideration of those who spoke to spirits and to accept belief in spirit communication as part of their worldview.

Braude notes that while 'Radical Spirits' was met with interest from religious and cultural historians, political historians and historians of the women's rights tradition received it more coolly. This is attributed to the 'Enlightenment bias' of 'organized progressivism.' When the overlap between Spiritualism and the women's rights movement is mentioned, scholars often ask for the names of well-known suffrage leaders who were adherents. Upon learning that these were not the most famous leaders like Susan B. Anthony or Elizabeth Cady Stanton, but rather their friends and relatives (like Anna Blackwell, Sarah Anthony Burtis, Mary Ann and Thomas McClintock, and Lucretia Mott's dinner guests), many dismiss the overlap as insignificant. These individuals, due to their unconventional religious views, played a minor role in histories that tended to focus on figures like Stanton, Anthony, and Victoria Woodhull.

Braude criticizes Ken Burns' documentary 'Not for Ourselves Alone' for describing Frances Willard, a leader of the Women's Christian Temperance Union, as an 'enemy of freedom' who used the vote to enforce Christian morality, ignoring the temperance movement's perception as a progressive social reform. She also critiques Barbara Goldsmith's 'Other Powers: The Age of Suffrage, Spiritualism, and the Scandalous Victoria Woodhull' for trivializing the involvement of suffragists with Spiritualism.

Braude argues that including religion in the historical assessment of feminism is crucial for several reasons. Firstly, it dispels the idea that religion and feminism are opposing forces. Secondly, it challenges the assumption that religious women suffer from false consciousness or are incapable of authentic work for women's rights due to their allegiance to patriarchal religious organizations. She asserts that these assumptions are based on misconceptions about the relationship between religion and feminism.

Braude points out that even the history of the National Organization of Women (NOW) suggests that feminism is not exclusively a secular movement. A photograph of NOW's founders includes a nun and Pauli Murray, an Episcopal priest, and in its early years, NOW sponsored an Ecumenical Task Force on Women and Religion. Ms. magazine also reported on feminist activity within religious groups.

Including religion provides a more accurate assessment of feminism's impact. The exclusion of religious women from the 'second wave' of feminism makes the movement appear narrower than it was. Attention to Catholic, Evangelical, Mormon, Jewish, and Muslim feminists reveals the movement's broad reach across American society, beyond a small minority of 'cultural elite' college-educated urban agnostics.

Braude notes that while many feminists found their religious communities to be their sphere of activism, others left their faith traditions due to sexism. However, even among those who left, religion often remained a focus of feminist activity, leading to the emergence of the feminist spirituality movement as an alternative for those who wished to abandon patriarchal traditions without abandoning religious experience. These groups, such as feminist witchcraft and goddess worship, incorporated feminism and spread into new arenas, eventually finding kinship with male co-religionists in neopaganism.

Other Content

The issue also includes information about T. Peter Park, a freelance independent scholar and researcher with a background in intellectual and cultural history, linguistics, sociology, philosophy, and comparative religion, who also engages with the anomalous and paranormal. He has published articles on the Fortean and paranormal and is working on a collection of essays titled 'Explorations of a Mental Amphibian.'

Additionally, there is a mention of 'Spiritual Psychiatries' by Natalie Tobert, a book that explores the intersection of spirituality and traditional medical practices, aiming to improve mental health care by addressing deeply held cultural and spiritual beliefs.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the anthropological study of the paranormal, the historical and sociological intersections of feminism and religion, and the importance of ethnographic methodology in understanding spiritual and anomalous experiences. The journal's stance appears to be one that advocates for a rigorous, yet open-minded, approach to studying phenomena often dismissed by mainstream academia, emphasizing the value of diverse perspectives and lived experiences.