A recent discussion with a person who pitches ideas for TV shows got me thinking about what a solid, informative, program about the paranormal would look like. The bottom line… it would be really difficult and producers are likely not willing to take a risk on it. Continue reading
The Secret History of the Jersey Devil: How Quakers, Hucksters, and Benjamin Franklin Created a Monster
Brian Regal and Frank J. Esposito
Johns Hopkins Univ Press, 2018
Only in very recent years, thanks to Bill Sprouse and Brian Regal, has the connection to Daniel Leeds been made to the Leeds Devil which later became the Jersey Devil – the official demon of New Jersey. The story about Leeds’ alliances, his nasty break with his Quaker neighbors, the production of a controversial almanac, and his family’s feud with Benjamin Franklin has been colorfully described primarily by Regal, a science historian. The premise of this volume is that the Jersey Devil is a beast spawned not from a demon seed but from freethinking, politics, a hoax, and the media.
I’m sold on the idea that the legend of this devil was formed from these threads that reached far back to pre-USA times. But it’s not the story most people have heard. There was no Mother Leeds, no devil child, no cryptid lurking in the Pine Barrens. But there was a notable and chastised family, probably some monstrous births, some Native folklore, and a climate of susceptibility that nurtured the myth we have today.
A recent piece published in University Affairs magazine (Canada) entitled “Making sense of the paranormal” was about the rise of academic interest in paranormal culture and the people who participate in it. Of course, this caught my attention, particularly, the work of Dr. Paul Kingsbury of Simon Fraser University in Vancouver, B.C. which was described as follows:
Dr. Kingsbury is nearing completion of a four-year study funded by a Social Sciences and Humanities Research Council Insight Grant to observe paranormal investigators. He’s gone on a dozen ghost investigations, attended numerous UFO and sasquatch conferences, and driven around rural England to visit crop circles. He’s looking broadly at who gets involved, what motivates them and how they share their data.
I emailed Dr. Kingsbury to make sure he was aware of my newly-published results in this area. He was. He pointed me to a talk he gave in March 2017 on his preliminary results. I recommend having a watch of this worthwhile discussion. Dr. Kingsbury, a geographer, used the framework of psychiatrist and psychoanalyst Jacques Lacan’s “university discourse” which is one of four discourses or social links he proposed. I need to read more on this. Essentially, it means that there is a social bond founded in language. Kingsbury is researching the ghost-, Bigfoot- and UFO investigation groups (which I called ARIGs) at a more personal level than I did by conducting interviews and directly participating in the events. Where my intent was to examine how these groups use science and then portray that to the public, Dr. Kingsbury is digging into why people get involved in paranormal investigation, who they are, and how the groups and conferences represent their work. So, it’s obvious there is considerable overlap, but each of our projects is complementary to the other in forming a larger social picture of 21st-century paranormal culture in North America (and Western Europe, we can safely extrapolate). Continue reading
Werewolves have staked out new territory within the field of cryptozoology. What does this mean for cryptid-credibility? I explore the ideas and patterns spotted at a recent cryptozoology convention and discover that the paranormal is alive and well in monster research.
September 9-10, 2017 was CryptidCon in Frankfort, Kentucky. I drove 8.5 hours for two days and two nights of listening to those who believe cryptids exist and seeing how these mysterious monsters are represented in our popular culture. And I was glad to do it. I met up with Dr. Jeb Card (academic archaeologist and spooky enthusiast) and Blake Smith (skeptical paranormal researcher and host of Monster Talk podcast). The three of us wanted to see firsthand the current state of cryptozoology. What topics would be covered? How would they be presented? What was the evidence provided in support of these incredible claims? What was new? Continue reading
In the classic book Psychology of Superstition, Gustav Jahoda writes that beliefs are not just in our heads, they affect our behavior, and that self-fulfilling prophecy is not uncommon in human affairs (p. 8). Many events seem trivial and unspectacular, but when placed into a paranormal context, they take on a new and enhanced meaning. We want explanations for the bad things that happen to us and we retroactively look to assign blame to anything but ourselves. There is satisfaction in seeking and establishing patterns that later seem obvious, even though they are concocted and baseless. This is my opinion of what happens when people think they have summoned bad spirits from an Ouija board. Superstition is at the core of this book, The Zozo Phenomenon by Darren Evans and Rosemary Ellen Guiley. Continue reading
Beyond Boggy Creek: In Search of the Southern Sasquatch, by Lyle Blackburn (2017)
This is Blackburn’s third book in a semi-series of volumes on southern bipedal creatures. I reviewed the other two books as well:
This volume is not a rehash of Beast of Boggy Creek but an expansion of the area with reports of mysterious man-apes. The narrative pulls in both the Fouke monster and Lizard Man. True to form, Blackburn leaves out the most (but not all) of sciencey-sounding speculation that irks me tremendously in cryptozoology volumes and instead provides an entertaining and comprehensive account of the subject matter. This book is a chronicle of many colorfully-named Boogers stomping around the swamps and backwater ways of the southern US. They have characteristics somewhat unique from the traditional Northwest Bigfoot/Sasquatch in that the seem to be meaner, more apt to attack people, and reported to be sometimes smaller (orangutan-like) and move on all fours as well as bipedally. Assuming truth to such reports requires a conclusion that not only is there one unknown primate in the US, but two or more variants or species. That’s simply too difficult to accept on the basis of no solid evidence. Continue reading
I found an advertisement somewhere online for Rue Morgue Magazine’s Monstro Bizarro collection, “An Essential Manual of Mysterious Monsters”. Maybe it was via the editor, Lyle Blackburn. I pay attention to Lyle’s books because I’ve liked them all so far but I’m not a Rue Morgue reader. This collection of columns looked interesting so I ordered it directly from Rue Morgue. (Later, I saw it on the shelf at BAM bookstore.)
At only 130 pages, I would quibble with the “manual of monsters” moniker but I enjoyed this book. I found that at the end of a stressful day, I was eager to get back to it. Continue reading
Supernatural America: A Cultural History by L.R. Samuel (2011)
Supernatural America is one of a few books that aim to take the reader on a tour of the country’s paranormal history to end up where we are today. I’ve not read many good ones. (Paranormal Nation by Fitch was possible the WORST. Steer clear of that stinker!) I compare such a project to Brian Inglis’ two volumes (that are not focused on America but on the history of supernatural and paranormal thought) that some think are too pro-paranormal but certainly far more thorough. Continue reading
Nick Redfern’s latest, The Bigfoot Book, has a sound premise and great potential. It’s all about stuff you may never have heard about or saw relating to the Bigfoot phenomena. This is a collection of small articles on topics related to the Bigfoot phenomenon – an “encyclopedia” (though not comprehensive by any means) written in an easy reading style. The sometimes arbitrary titles – such as “Exeter Watchman Publishes First Newspaper Article on Bigfoot” to describe what appears to be the first account of a Bigfoot-like creature in print in the US – are too often not helpfully descriptive. And entries are arranged in annoying alphabetical order making this a book you need to read cover to cover or you will miss the interesting stories buried in it. The collection includes articles on movies, books, scientific reports and documents, historical references, press releases, and more from all over the world. The entries include many from the UK courtesy of Jon Downes and the CFZ. US readers will find many new things in here and summaries of subjects that have not been previously discussed in book form such as Melba Ketchum’s DNA study results and recently released movies like Willow Creek.
It falls short, however, because of a fatal flaw. Serious researchers of cryptozoology will be disappointed as the sources for the content draw heavily from unreliable Internet sites or are copied quotes from other sources.
Originally published in the UK as The Nature of the Beast, Oxford geneticist Bryan Sykes’ Bigfoot, Yeti and the Last Neanderthal: A geneticist’s search for modern apemen is highly enjoyable and reveals a bunch of interesting tidbits as well as showing us some rather personal insights and new facts from the professor who attempted to bring credibility to the study of hairy hominids.
First, I’d say, all Bigfoot enthusiasts should read this book. I’m fairly certain the title was changed for the US distribution to add the word “Bigfoot” in order to appeal to the Finding Bigfoot-crazy Americans. Sykes viewpoint as a scientist and as a Yeti/Bigfoot cultural “newbie” is unique and provides an insightful look into the wacky world of Bigfootery. While that sort of makes the book charming, it also makes it problematic. Dr. Sykes apparently didn’t know the first thing about the subculture of the North American hairy man and he got taken for an exciting ride a few times. He got pulled into the belief, admittedly losing scientific objectivity at times. To those of us who already knew the sordid history of Bigfoot seekers – Melba Ketchum, Derek Randles, and Justin Smeja or the collection of those who say they have a special relationship with the creature or believe it is a spiritual or supernatural being – this book could, at times, be wince-inducing.
“…when I have found myself in the company of cryptozoologists, their sincerity and absolute belief in the existence of their quarry begins to rub off.” – Dr. Bryan Sykes
This is the third in a series of posts examining cryptids (“hidden” animals said to exist based on local testimony), namely lake monsters, in terms of the folklore, tradition, and native tales of these creatures.
The first part is here: Cryptozoology and Myth, Part 1: The Illusion of Facticity in Unknown Animal Reports
The second part is here: Cryptozoology and Myth, Part 2: Lake Monster Tropes
What can we make of folklore tales that cryptozoologists use to support claims that an unknown animal has been historically reported and remains to be identified?
This chapter of LMT (Lake Monster Traditions by Meurger) begins with musings on the water-horse of European folklore. It’s complicated. I’m currently not able to keep track of the many and various forms of water horses mentioned which would require me to dig into the many references. Some are very horse-like, only revealed as insidious by the algae in their mane, a stereotypical sign of danger if you are quick enough to recognize it before they leap into the water. Others are described more like horse-fish or merbeings. Shapeshifters are impossible to describe. The body of tales of the water horse, even in a specific region, are not consistent. Therefore, they don’t approach the rank of testimony making them problematic to consider as a basis for real animals.
The notion of the water-horse spans the spectrum of today’s cryptozoology. The kelpie, for example, isn’t considered to be a “real” animal. But the cadborosaurus is. Both have the water-horse features. Incidentally, the lovely but creepy water-horse concept was cheapened by The Water Horse: Legend of the Deep (2007) that portrayed a childhood Loch Ness Monster tale.
It’s difficult to ignore the clearly fantastic element in these myths of lake creatures. They serve as watchers or omens. They demand a sacrifice, whether that means claiming the drowned, deliberately taking those that venture into the water, or coming out on land to grab a victim for themselves. This connects to another trope – the lake not giving up its dead. The myth also discourages divers from exploring the depths, lest they become the next sacrifice. And it discourages locals from attempting to retrieve the dead because they serve an ultimate purpose, to appease the monster. It’s considered taboo for the residents of some locations to even talk of the monster. As Meurger says, it is not that the locals he visited didn’t want to talk or didn’t know about the beast, they were AFRAID to talk about it. This is magical thinking which is not comparable to the ethno-known concept of modern cryptozoology. Continue reading
What can we make of folklore tales that cryptozoologists use to support claims that an unknown animal has been historically reported and remains to be identified?
Cryptid researchers say that modern reports of Bigfoot-Sasquatch, lake monster, sea serpents, giant flying animals, and elusive land creatures are supported by the stories of native people, legends or myths and sagas. Are these stories evidence? Can we reach back in time to use old tales to reinforce and help explain modern sightings of cryptids?
I’m not well-versed in folkloric studies just with a few pop culture college electives to my credit and casual observation for many years. But I heard from respected others that a modern interpretation and application of ancient cultural tales to the cryptozoology field was problematic. I wondered exactly why. The frequently cited source for understanding this aspect of cryptozoology is Michel Meurger’s Lake Monster Traditions: A Cross Cultural Analysis which I obtained.
There is much to digest in this book, translated from French. I do note that the translation does make it difficult sometimes to decode the meaning but it’s not incomprehensible.
I intend to write a series of posts exploring the author’s treatment of this material and his recommendations of how we should consider it for cryptozoological research.
The preface and introduction alone gave a jolt to my thinking. A review of what it contained was perhaps worth sharing for those who have not been introduced to these ideas. It’s obvious that the work still applies to today’s modern TV and internet-based cryptozoologists.
I really enjoyed Lyle Blackburn’s previous book, The Legend of Boggy Creek (reviewed here), so I had to get my hands on his next one about the Lizard Man of Lee County, South Carolina. I knew of the legend and had recently researched it because of continued reports of car damage in various places. (The Lizard Man was known for attacking cars.) What attacks cars but giant lizard men? Well, read to the end…
As with his last book, Blackburn does not attempt to speak on the actual existence of a local swamp monster he is investigating. He aims, and succeeds, to “provide an entertaining and comprehensive account of the creature”. Once again, he gives us a must-have guide to a particular cryptid.
However, there is a lot less meat to this book than what was available for the Fouke monster. The Fouke monster had his own movie; the Lizard Man was likely spawned from the movies. The core of the evidence is, unfortunately, unverifiable eyewitness reports. While some people may take these stories at face value, skeptics are right to be skeptical. It is clear that there is considerable fantasy and funny stuff working in Lee County.
Hairless carcasses attract morbid attention. Is it a mutant? A monster? Well, it’s most likely an unfortunate local animal who fortunately left remains for us to photograph, gawk over, get grossed out about, and share around the world on social media.
We are coming up on the spring/summer season and we already have our first mystery beast of the year which washed up on the U.K. shore: The Tenby Mystery Carcass. The best guess for this is likely a badger, judging from the size, head, teeth and claws. It may look large and horse-like but note the footprints, it’s not large. It’s about medium-dog sized.
Even though they are strange and disgusting, I’m intrigued by these critters and can’t pass up a chance to post their pictures and speculate (with comparative evidence) about what it is.
Carcasses on the beach are unpleasant. They are smelly, bloated and missing important parts. There may be trauma to the body. Decomposition will make the creature look nasty and also makes it difficult to comprehend what they looked like alive, possibly so much so that we can’t relate them to a known animal. Often, as part of the decomposition in water, the hair falls out with just a little bit remaining as clues to what it looked like alive.
Bigfoot Evidence has posted a link to a website called “Is Bigfoot Real” [refrain from clicking unless absolutely necessary] which contains a page called “Bigfoot Facts for Kids”.
- Where Has Bigfoot Been Seen? Bigfoot has been spotted all over the world. People often see Bigfoot in wooded areas or high in the mountains.
- What Does Bigfoot Eat? Bigfoot is an omnivore. This means he eats both plants and animals. Researchers say Bigfoot eats nuts, berries, fish and deer.
- How Does Bigfoot Act? Bigfoot is shy. He likes to live with others of his own kind but doesn’t like being around people. He doesn’t like to have his picture taken so it’s hard to get him on film. Bigfoot talks to each other by making loud calls across long distances.
- Does Bigfoot Hurt People? No, Bigfoot doesn’t try to hurt people on purpose. Sometimes though, when people accidentally wander into his territory, he’s been known to throw rocks at them to frighten them away. Bigfoot isn’t trying to be mean. He’s just trying to protect his home and family. Continue reading
In a recent post on Skeptoid blog, I suggest that paranormal-based tourism, such as ghost tours and monster festivals, which are growing in popularity, border on fraud.
“Ghost tours and monster festivals are fun. But, their apparent frivolity disguise an underlying invitation to buy into an idea just because it’s entertaining while having no basis in reality.”
Commenters remarked that I might be getting too worked up over it. Continue reading
A few behaviors really irk me: acting like an authority to the public when you don’t deserve to be authoritative and making shit up to give a good story. The scientist in me would like experience, credentials and an exhibition of expertise. I also need evidence for wild claims. Because, well, you know… I doubt it.
One group in particular is very fond of putting these behaviors together – self-styled Bigfoot researchers.
I’m fed up with Bigfoot proponents pulling “facts” out of thin air and telling me what Bigfoot likes and doesn’t like, where he sleeps at night, how he avoids detection, how he communicates. They tell the public that wood knocking and nighttime howls are from Bigfoot. They find locations where one passed through or slept. They even apparently know about their “culture”. How can you, Bigfoot researcher, justify these fantastic claims? I’d like to know.
When I was a kid, cryptozoology books advocated the existence of these creatures. The same dramatic stories were repeated in many books. I was swayed by the stories but eventually I got bored with them. There was something missing. Stories only get you so far. I wanted a structure, I wanted details. I really wanted a coherent argument. I did not find one at the time. Luckily, they are out there now.
Yet, the majority of popular crypto stuff harkens back to the same old, same old – stories. Last week on Boing Boing, Maggie Koerth-Baker wrote about a new Popular Science feature that, for one, described a Yeti-seeking adventure. She remarked about it: “It’s easy to see the writer getting so caught up in the excitement of the hunt that he stopped questioning whether there was really anything to hunt for.” She highlights an article where you will find the quote “The Snowman definitely exists.” Quite the unjustified leap made in that article from decades ago. Where’s the Snowman?
Cryptomundo took major exception to Maggie’s use of the word “pseudoscience” in reference to cryptozoology.
Umm… ? Maggie was describing the Popular Science feature called “PopSci’s Brief Foray Into Pseudoscience”. She was just the messenger. PopSci was using the label. Since one Boing Boing writer often highlights pro-cryptozoology stories, this framing of the subject apparently rubbed the wrong way.
I’ve done some writing about the sciencey-ness of cryptozoology and paranormal topics. I’d like to talk a bit about the use of “pseudoscience” to describe cryptozoology. Continue reading
We were given a teaser of the stunning new findings about the chupacabra in Ben Radford’s preceding book Scientific Paranormal Investigation, which I reviewed here. I was excited to dig into the entire story in Tracking The Chupacabra: The Vampire Beast in Fact, Fiction and Folklore.
The book has high praise and positive reviews already. Of course, I loved it – not because I love every monster book. I don’t. Most popular ones are quite terrible since they rehash the same old stories without references or critical thought. I loved it because this was a unique and comprehensive look a very “pop culture” monster. There was a ton of new stuff in here. Continue reading
Pennsylvania is the locale for oodles of strange stories, from the ghosts of Gettysburg to Thunderbirds of the northern forests, from the Jersey Devil sightings along the Delaware to UFOs in Kecksburg (and all across the state). A 135-page book by Patty A. Wilson chronicles, specifically, Monsters in Pennsylvania: Mysterious Creatures in the Keystone State. As a monster fan myself (I hold a PhD in Cryptozoology from Thunderwood College [wink, wink], I was eager to check out the tales of local monsters. Continue reading