Lure Of The Sinister

Draws on various sources of information from newspapers to pulp literature to examine the history of demonology, or Satanism.

From Benjamin Franklin's newspaper hoax that faked the death of his rival to Abbie Hoffman’s attempt to levitate the Pentagon, pranksters, hoaxers, and con artists have caused confusion, disorder, and laughter in Western society for centuries. Profiling the most notorious mischief makers from the 1600s to the present day, Pranksters explores how “pranks” are part of a long tradition of speaking truth to power and social critique. Invoking such historical and contemporary figures as P.T. Barnum, Jonathan Swift, WITCH, The Yes Men, and Stephen Colbert, Kembrew McLeod shows how staged spectacles that balance the serious and humorous can spark important public conversations. In some instances, tricksters have incited social change (and unfortunate prank blowback) by manipulating various forms of media, from newspapers to YouTube. For example, in the 1960s, self-proclaimed “professional hoaxer” Alan Abel lampooned America’s hypocritical sexual mores by using conservative rhetoric to fool the news media into covering a satirical organization that advocated clothing naked animals. In the 1990s, Sub Pop Records then-receptionist Megan Jasper satirized the commodification of alternative music culture by pranking the New York Times into reporting on her fake lexicon of “grunge speak.” Throughout this book, McLeod shows how pranks interrupt the daily flow of approved information and news, using humor to underscore larger, pointed truths. Written in an accessible, story-driven style, Pranksters reveals how mischief makers have left their shocking, entertaining, and educational mark on modern political and social life.

The Re-Enchantment of the West challenges those theories that predict widespread secularization beyond traditional institutional religiosity. Spiritualities are emerging that are not only quite different from the those forms of religion that are in decline, but are often defined over against them and articulated and passed on in ways quite different from those of traditional religion. In particular, it is argued that such contemporary Western spirituality is fed by a constantly replenished reservoir of ideas, practices, and methodologies, which is here termed 'occulture'. Moreover, such occultural ideas both feed into and are resourced by popular culture. Indeed, popular occulture is a key feature of the re-enchantment of the West. Demonstrating the significance and ubiquity of these ideas, this book examines, for example, healthcare and nursing, contemporary environmentalism, psychedelia and drug use, the Internet and cyberspirituality, belief in UFOs and extraterrestrial life, demonology and the contemporary fascination with the figure of Satan, the heavy metal subculture, popular apocalypticism, and millennial violence.

If we are to believe sensationalist media coverage, Satanism is, at its most benign, the purview of people who dress in black, adorn themselves with skull and pentagram paraphernalia, and listen to heavy metal. At its most sinister, its adherents are worshippers of evil incarnate and engage in violent and perverse secret rituals, the details of which mainstream society imagines with a fascination verging on the obscene. Children of Lucifer debunks these facile characterizations by exploring the historical origins of modern Satanism. Ruben van Luijk traces the movement's development from a concept invented by a Christian church eager to demonize its internal and external competitors to a positive (anti-)religious identity embraced by various groups in the modern West. Van Luijk offers a comprehensive intellectual history of this long and unpredictable trajectory. This story involves Romantic poets, radical anarchists, eccentric esotericists, Decadent writers, and schismatic exorcists, among others, and culminates in the establishment of the Church of Satan by carnival entertainer Anton Szandor LaVey. Yet it is more than a collection of colorful characters and unlikely historical episodes. The emergence of new attitudes toward Satan proves to be intimately linked to the ideological struggle for emancipation that transformed the West and is epitomized by the American and French Revolutions. It is also closely connected to secularization, that other exceptional historical process which saw Western culture spontaneously renounce its traditional gods and enter into a self-imposed state of religious indecision. Children of Lucifer makes the case that the emergence of Satanism presents a shadow history of the evolution of modern civilization as we know it. Offering the most comprehensive account of this history yet written, van Luijk proves that, in the case of Satanism, the facts are much more interesting than the fiction.

Satanism is a phenomenon that has existed as a prominent trope since very beginning of Christianity, when the Church Fathers entertained fantasies about people worshipping the Devil and indulging in macabre rituals. In the early modern period, similarly unfounded ideas led to the infamous witch trials which transpired primarily between 1400 and 1700. In the 1980s and 1990s, what has been labelled a "Satanic Panic" swept the United States and parts of Europe, with again, unfounded rumors about secret Satanist networks committing gruesome murders, kidnappings and ritualistic child abuse. Today, the so called Pizzagate and QAnon conspiracy theories in the United States again draw on these motifs, this time postulating that left-wing Satanists are secretly manipulating politics and doing nefarious deeds in the shadows. This book, however, is only indirectly concerned with the purely fictional Satanism of such paranoid fantasies. It does not deal directly with the literary tradition of Satanism either, where Satanists can appear as antagonists (or, more rarely, protagonists) in the plot of a story, or authors express Satanic sympathies in a poem or two. Rather, our selection of source texts focuses on actual, existing Satanic groups, and thinkers of importance to the emergence of a Satanic milieu that forms part of a broader landscape of alternative religion. Some of the texts do in a sense belong to the above-mentioned categories, e.g., Léo Taxil's spoof on conspiracy theories, or the quite literary pseudo-histories of Satanism - in fact Satanic tracts in disguise of Jules Michelet and Stanislaw Przybyszewski, but we have aimed to concentrate on 1. self-designated Satanic groups and ideologists, 2. groups and ideologists who prominently revere a figure they identify with Satan, even though they may not self-designate as Satanists, and 3. groups and ideologists mostly excluding, however, literary texts and conspiracy theories whose re-interpretations of Satan were crucial to the growth of such ideas--

Sanctifying Texts, Transforming Rituals: Encounters in Liturgical Studies offers a collection of essays in which the close connection between narrative texts and liturgical practice is elaborated, a variety of ritual aspects of the liturgy and the dialogues between different liturgical languages and media has been studied.

An eclectic and insightful collection of essays predicated on the hypothesis that popular cultural documents provide unique insights into the concerns, anxieties and desires of their times. 1950s popular culture is analysed by leading scholars and critics such as Christopher Frayling, Mark Jancovich, Kim Newman and David J. Skal.

Sex abuse happens in all communities, but American minority religions often face disproportionate allegations of sexual abuse. Why, in a country that consistently fails to acknowledge—much less address—the sexual abuse of women and children, do American religious outsiders so often face allegations of sexual misconduct? Why does the American public presume to know “what’s really going on” in minority religious communities? Why are sex abuse allegations such an effective way to discredit people on America’s religious margins? What makes Americans so willing, so eager to identify religion as the cause of sex abuse? Abusing Religion argues that sex abuse in minority religious communities is an American problem, not (merely) a religious one.