Joseph P. Laycock – författare

What is Satanism? The word has functioned as a powerful indictment of one's rivals, an expression of rebellion against authority, and sometimes to describe the deliberate worship of dark, supernatural forces. This Element provides a concise overview of Satanism from its origins in early modern Europe through the present. It covers such topics as legends of the black mass, hell-fire clubs, the Romantic Satanism of Lord Byron and Percy Shelley, and nineteenth-century occultists who expressed reverence for Satan. It describes modern Satanic religions including the Church of Satan, The Temple of Set, The Order of Nine Angles, The Satanic Temple, and others. It also addresses contemporary Satanic Panic from the 1980s through QAnon. This Element should prove useful to anyone seeking to learn more about this complicated and frequently misunderstood tradition.

A chilling history of the most notorious cults of the past two thousand yearsThe word “cult” conjures images of people in thrall to a charismatic leader who extracts obedience through lies and threats, and of apocalyptic prophecies, sexual perversion, and mass suicide. From the Celtic druids, whose ritual sacrifices inspired the folk horror film The Wicker Man, all the way up to the Peoples Temple and Heaven’s Gate, The Penguin Book of Cults charts the history of our fear of the religious other. Bringing to light little-known sources such as a “death tape” of Jonestown’s final hour, when Jim Jones led more than 900 of his followers to drink poison, and a minute-by-minute log of the FBI’s final assault on the Branch Davidian headquarters, and including accounts of drinking the blood of sacrificed cats, theories that we are living inside a hollow earth, and reports that space brothers from Venus are coming to redeem us from the threat of nuclear war, this volume opens a fascinating window into cults and why some of them have ended in spectacular violence.

Perfect for Hallowe'en: haunting accounts of real-life exorcisms through the centuries, from ancient Egypt and the biblical Middle East to colonial America and twentieth-century South AfricaLevitation. Feats of superhuman strength. Speaking in tongues. A hateful, glowing stare. The signs of spirit possession have been documented for thousands of years and across religions and cultures, even into our own time. Unsettling and chilling, The Penguin Book of Exorcisms brings together the most astonishing accounts: Saint Anthony set upon by demons in the form of a lion, a bull and a panther, who are no match for his devotion and prayer; the Prophet Muhammad casting an enemy of God out of a young boy; fox spirits in medieval China and Japan; a headless bear assaulting a woman in sixteenth-century England; the possession of an entire convent of Ursuline nuns in a French town; a Zulu woman who daily floated to a height of five feet; the exorcism in Earling, Iowa, in 1928 that inspired the film The Exorcist; a Filipina girl 'bitten by devils'; and a rare example of a priest's letter requesting permission of a bishop to perform an exorcism - after witnessing a boy walk backwards up a wall. . .

In 2013, when the state of Oklahoma erected a statue of the Ten Commandments on the grounds of the state capitol, a group calling themselves The Satanic Temple applied to erect a statue of Baphomet alongside the Judeo-Christian tablets. Since that time, The Satanic Temple has become a regular voice in national conversations about religious freedom, disestablishment, and government overreach. In addition to petitioning for Baphomet to appear alongside another monument of the Ten Commandments in Arkansas, the group has launched campaigns to include Satanic "nativity scenes" on government property in Florida, Michigan, and Indiana, offer Satanic prayers at a high school football game in Seattle, and create "After School Satan" programs in elementary schools that host Christian extracurricular programs. Since their 2012 founding, The Satanic Temple has established 19 chapters and now claims 100,000 supporters. Is this just a political group perpetuating a series of stunts? Or is it a sincere religious movement?Speak of the Devil is the first book-length study of The Satanic Temple. Joseph Laycock, a scholar of new religious movements, contends that the emergence of "political Satanism" marks a significant moment in American religious history that will have a lasting impact on how Americans frame debates about religious freedom. Though the group gained attention for its strategic deployment of outrage, it claims to have developed beyond politics into a genuine religious movement. Equal parts history and ethnography, Speak of the Devil is Laycock's attempt to take seriously The Satanic Temple's work to redefine religion, the nature of pluralism and religious tolerance, and what "religious freedom" means in America.

In 2013, when the state of Oklahoma erected a statue of the Ten Commandments on the grounds of the state capitol, a group calling themselves The Satanic Temple applied to erect a statue of Baphomet alongside the Judeo-Christian tablets. Since that time, The Satanic Temple has become a regular voice in national conversations about religious freedom, disestablishment, and government overreach. In addition to petitioning for Baphomet to appear alongside another monument of the Ten Commandments in Arkansas, the group has launched campaigns to include Satanic "nativity scenes" on government property in Florida, Michigan, and Indiana, offer Satanic prayers at a high school football game in Seattle, and create "After School Satan" programs in elementary schools that host Christian extracurricular programs. Since their 2012 founding, The Satanic Temple has established 19 chapters and now claims 100,000 supporters. Is this just a political group perpetuating a series of stunts? Or is it a sincere religious movement?Speak of the Devil is the first book-length study of The Satanic Temple. Joseph Laycock, a scholar of new religious movements, contends that the emergence of "political Satanism" marks a significant moment in American religious history that will have a lasting impact on how Americans frame debates about religious freedom. Though the group gained attention for its strategic deployment of outrage, it claims to have developed beyond politics into a genuine religious movement. Equal parts history and ethnography, Speak of the Devil is Laycock''s attempt to take seriously The Satanic Temple''s work to redefine religion, the nature of pluralism and religious tolerance, and what "religious freedom" means in America.

In 2013, when the state of Oklahoma erected a statue of the Ten Commandments on the grounds of the state capitol, a group calling themselves The Satanic Temple applied to erect a statue of Baphomet alongside the Judeo-Christian tablets. Since that time, The Satanic Temple has become a regular voice in national conversations about religious freedom, disestablishment, and government overreach. In addition to petitioning for Baphomet to appear alongside another monument of the Ten Commandments in Arkansas, the group has launched campaigns to include Satanic "nativity scenes" on government property in Florida, Michigan, and Indiana, offer Satanic prayers at a high school football game in Seattle, and create "After School Satan" programs in elementary schools that host Christian extracurricular programs. Since their 2012 founding, The Satanic Temple has established 19 chapters and now claims 100,000 supporters. Is this just a political group perpetuating a series of stunts? Or is it a sincere religious movement?Speak of the Devil is the first book-length study of The Satanic Temple. Joseph Laycock, a scholar of new religious movements, contends that the emergence of "political Satanism" marks a significant moment in American religious history that will have a lasting impact on how Americans frame debates about religious freedom. Though the group gained attention for its strategic deployment of outrage, it claims to have developed beyond politics into a genuine religious movement. Equal parts history and ethnography, Speak of the Devil is Laycock''s attempt to take seriously The Satanic Temple''s work to redefine religion, the nature of pluralism and religious tolerance, and what "religious freedom" means in America.

The Exorcist Effect is a fascinating historical study of the ongoing relationship between horror movies and Western religious culture, with a focus on the period from 1968 to the modern day. Taking its name from the 1973 film The Exorcist, which was widely understood to be based on a true story, this book outlines a cycle in which religious beliefs and practices become the basis of films that in turn inspire religious beliefs, practices, and experiences in response. Authors Joseph P. Laycock and Eric Harrelson draw heavily from archival research to shed new light on the details of this phenomenon, in addition to incorporating interviews with horror authors, film writers, and paranormal investigators.Drawing on psychology, sociology, and folklore studies, Laycock and Harrelson theorize how film informs religious experience and shapes religious culture. The Exorcist Effect examines the production and reception of Rosemary's Baby (1968), The Exorcist (1973), and The Omen (1976) as seminal films in the genre; figures as Malachi Martin as well as Ed and Lorraine Warren, who inserted themselves directly into the spotlight, and the horror films that influenced and were inspired by their careers; and areas of culture where the influence of this cycle was most apparent-the Satanic Panic, religious exorcisms, and moral panic over heavy metal and the messages it was purported to spread. The final chapter considers the QAnon conspiracy theory and its numerous allusions to film as a contemporary manifestation of “The Exorcist effect.” Ultimately, The Exorcist Effect is a deftly researched and compelling volume that is sure to interest horror buffs, religious scholars, and historians alike.

The Exorcist Effect is a fascinating historical study of the ongoing relationship between horror movies and Western religious culture, with a focus on the period from 1968 to the modern day. Taking its name from the 1973 film The Exorcist, which was widely understood to be based on a true story, this book outlines a cycle in which religious beliefs and practices become the basis of films that in turn inspire religious beliefs, practices, and experiences in response. Authors Joseph P. Laycock and Eric Harrelson draw heavily from archival research to shed new light on the details of this phenomenon, in addition to incorporating interviews with horror authors, film writers, and paranormal investigators.Drawing on psychology, sociology, and folklore studies, Laycock and Harrelson theorize how film informs religious experience and shapes religious culture. The Exorcist Effect examines the production and reception of Rosemary''s Baby (1968), The Exorcist (1973), and The Omen (1976) as seminal films in the genre; figures as Malachi Martin as well as Ed and Lorraine Warren, who inserted themselves directly into the spotlight, and the horror films that influenced and were inspired by their careers; and areas of culture where the influence of this cycle was most apparent-the Satanic Panic, religious exorcisms, and moral panic over heavy metal and the messages it was purported to spread. The final chapter considers the QAnon conspiracy theory and its numerous allusions to film as a contemporary manifestation of ?The Exorcist effect.? Ultimately, The Exorcist Effect is a deftly researched and compelling volume that is sure to interest horror buffs, religious scholars, and historians alike.

The Exorcist Effect is a fascinating historical study of the ongoing relationship between horror movies and Western religious culture, with a focus on the period from 1968 to the modern day. Taking its name from the 1973 film The Exorcist, which was widely understood to be based on a true story, this book outlines a cycle in which religious beliefs and practices become the basis of films that in turn inspire religious beliefs, practices, and experiences in response. Authors Joseph P. Laycock and Eric Harrelson draw heavily from archival research to shed new light on the details of this phenomenon, in addition to incorporating interviews with horror authors, film writers, and paranormal investigators.Drawing on psychology, sociology, and folklore studies, Laycock and Harrelson theorize how film informs religious experience and shapes religious culture. The Exorcist Effect examines the production and reception of Rosemary''s Baby (1968), The Exorcist (1973), and The Omen (1976) as seminal films in the genre; figures as Malachi Martin as well as Ed and Lorraine Warren, who inserted themselves directly into the spotlight, and the horror films that influenced and were inspired by their careers; and areas of culture where the influence of this cycle was most apparent-the Satanic Panic, religious exorcisms, and moral panic over heavy metal and the messages it was purported to spread. The final chapter considers the QAnon conspiracy theory and its numerous allusions to film as a contemporary manifestation of ?The Exorcist effect.? Ultimately, The Exorcist Effect is a deftly researched and compelling volume that is sure to interest horror buffs, religious scholars, and historians alike.

In 1968, Veronica Lueken, a Catholic housewife in Bayside, Queens, New York, began to experience visions of the Virgin Mary. Over almost three decades, she imparted more than 300 messages from Mary, Jesus, and other heavenly personages. These revelations, which were sent all over the world through newsletters, billboards, and local television, severely criticized the liturgical changes of Vatican II and the wickedness of American society. Unless everyone repented, Lueken warned, a "fiery ball" would collide with the Earth, causing death and destruction around the world. When Catholic Church authorities tried to dismiss, discredit, and even banish her, Lueken declared Pope Paul VI a communist imposter, accused the Church of being in error since Vatican II, and sought new venues in which to communicate her revelations. Since her death in 1995, her followers have continued to gather in Flushing Meadows Park, Queens, to promote her message. Known as "the Baysiders," they believe that St. Robert Bellarmine's Church, where Lueken held vigils until they were banned, will someday become "the Lourdes of America" and that Lueken will be elevated to sainthood. Joseph P. Laycock draws on untapped archival materials and a wealth of ethnographic research to unfold the fascinating story of Veronica Lueken and the Baysiders. Scholars have characterized the Baysiders variously as a new religious movement, a form of folk piety, and a traditionalist sect, but members of the group regard themselves as loyal Catholics-maybe the last in existence. They are critical of the hierarchy, which they see as corrupted by modernism, but also spurn those ultra-traditionalist Catholic groups who believe that the papal see is vacant. Laycock shows how the Baysiders have deviated significantly from mainstream Catholic culture while keeping in dialogue with Church authorities; the persistence of the Baysiders and other Marian groups, he argues, has helped bring about greater amenability toward devotional culture and private revelation on the part of the hierarchy. The Seer of Bayside is an invaluable study of the perpetual struggle between lay Catholics and the institutional church over who holds the power to define Catholic culture.

In 1968, Veronica Lueken, a Catholic housewife in Bayside, Queens, New York, began to experience visions of the Virgin Mary. Over almost three decades, she imparted over 300 messages from Mary, Jesus, and other heavenly personages. These revelations, which were sent all over the world through newsletters, billboards, and local television, severely criticized the liturgical changes of Vatican II and the wickedness of American society. Unless everyone repented, Lueken warned, a "fiery ball" would collide with the Earth, causing death and destruction around the world.When Catholic Church authorities tried to dismiss, discredit, and even banish her, Lueken declared Pope Paul VI a communist imposter, accused the Church of being in error since Vatican II, and sought new venues in which to communicate her revelations. Since her death in 1995, her followers have continued to gather to promote her messages in Flushing Meadows Park, Queens. Known as "the Baysiders," they believe that St. Robert Bellarmine''s Church, from which Lueken was banned from holding vigils, will someday become "the Lourdes of America" and that Lueken will be elevated to sainthood.Joseph P. Laycock delves into untapped archival materials and a wealth of ethnographic research to unfold the fascinating story of Veronica Lueken and the Baysiders from 1968 to the present. Though scholars have characterized the Baysiders variously as a new religious movement, a form of folk piety, and a traditionalist sect, members of the group regard themselves as loyal Catholics-maybe the last in existence. They are critical of the Church hierarchy, which they believe corrupted by modernism, and reject ultra-traditionalist Catholic groups who believe that the papal see is vacant.Laycock shows how the Baysiders have deviated significantly from mainstream Catholic culture while keeping in dialogue with Church authorities, and reveals how the persistence of the Baysiders and other Marian groups has contributed to greater amenability toward devotional culture and private revelation on the part of Church authorities. The Seer of Bayside is an invaluable study of the perpetual struggle between lay Catholics and Church authorities over who holds the power to define Catholic culture.

In 1968, Veronica Lueken, a Catholic housewife in Bayside, Queens, New York, began to experience visions of the Virgin Mary. Over almost three decades, she imparted over 300 messages from Mary, Jesus, and other heavenly personages. These revelations, which were sent all over the world through newsletters, billboards, and local television, severely criticized the liturgical changes of Vatican II and the wickedness of American society. Unless everyone repented, Lueken warned, a "fiery ball" would collide with the Earth, causing death and destruction around the world.When Catholic Church authorities tried to dismiss, discredit, and even banish her, Lueken declared Pope Paul VI a communist imposter, accused the Church of being in error since Vatican II, and sought new venues in which to communicate her revelations. Since her death in 1995, her followers have continued to gather to promote her messages in Flushing Meadows Park, Queens. Known as "the Baysiders," they believe that St. Robert Bellarmine''s Church, from which Lueken was banned from holding vigils, will someday become "the Lourdes of America" and that Lueken will be elevated to sainthood.Joseph P. Laycock delves into untapped archival materials and a wealth of ethnographic research to unfold the fascinating story of Veronica Lueken and the Baysiders from 1968 to the present. Though scholars have characterized the Baysiders variously as a new religious movement, a form of folk piety, and a traditionalist sect, members of the group regard themselves as loyal Catholics-maybe the last in existence. They are critical of the Church hierarchy, which they believe corrupted by modernism, and reject ultra-traditionalist Catholic groups who believe that the papal see is vacant.Laycock shows how the Baysiders have deviated significantly from mainstream Catholic culture while keeping in dialogue with Church authorities, and reveals how the persistence of the Baysiders and other Marian groups has contributed to greater amenability toward devotional culture and private revelation on the part of Church authorities. The Seer of Bayside is an invaluable study of the perpetual struggle between lay Catholics and Church authorities over who holds the power to define Catholic culture.

This book, about real vampires and the communities they have formed, explores the modern world of vampirism in all its amazing variety.Long before Dracula, people were fascinated by vampires. The interest has continued in more recent times with Anne Rice's Lestat novels, Buffy the Vampire Slayer, the HBO series True Blood, and the immensely popular Twilight. But vampires are not just the stuff of folklore and fiction. Based upon extensive interviews with members of the Atlanta Vampire Alliance and others within vampire communities throughout the United States, this fascinating book looks at the details of real vampire life and the many expressions of vampirism as it now exists.In Vampires Today: The Truth about Modern Vampirism, Joseph Laycock argues that today's vampires are best understood as an identity group, and that vampirism has caused a profound change in how individuals choose to define themselves. As vampires come "out of the coffin," as followers of a "religion" or "lifestyle" or as people biologically distinct from other humans, their confrontation with mainstream society will raise questions, as it does here, about how we define "normal" and what it means to be human.

This book, about real vampires and the communities they have formed, explores the modern world of vampirism in all its amazing variety.Long before Dracula, people were fascinated by vampires. The interest has continued in more recent times with Anne Rice's Lestat novels, Buffy the Vampire Slayer, the HBO series True Blood, and the immensely popular Twilight. But vampires are not just the stuff of folklore and fiction. Based upon extensive interviews with members of the Atlanta Vampire Alliance and others within vampire communities throughout the United States, this fascinating book looks at the details of real vampire life and the many expressions of vampirism as it now exists.In Vampires Today: The Truth about Modern Vampirism, Joseph Laycock argues that today's vampires are best understood as an identity group, and that vampirism has caused a profound change in how individuals choose to define themselves. As vampires come "out of the coffin," as followers of a "religion" or "lifestyle" or as people biologically distinct from other humans, their confrontation with mainstream society will raise questions, as it does here, about how we define "normal" and what it means to be human.

The 1980s saw the peak of a moral panic over fantasy role-playing games such as Dungeons and Dragons. A coalition of moral entrepreneurs that included representatives from the Christian Right, the field of psychology, and law enforcement claimed that these games were not only psychologically dangerous but an occult religion masquerading as a game. Dangerous Games explores both the history and the sociological significance of this panic. Fantasy role-playing games do share several functions in common with religion. However, religion as a socially constructed world of shared meaning can also be compared to a fantasy role-playing game. In fact, the claims of the moral entrepreneurs, in which they presented themselves as heroes battling a dark conspiracy, often resembled the very games of imagination they condemned as evil. By attacking the imagination, they preserved the taken-for-granted status of their own socially constructed reality. Interpreted in this way, the panic over fantasy-role playing games yields new insights about how humans play and together construct and maintain meaningful worlds.Laycock's clear and accessible writing ensures that Dangerous Games will be required reading for those with an interest in religion, popular culture, and social behavior, both in the classroom and beyond.

The 1980s saw the peak of a moral panic over fantasy role-playing games such as Dungeons and Dragons. A coalition of moral entrepreneurs that included representatives from the Christian Right, the field of psychology, and law enforcement claimed that these games were not only psychologically dangerous but an occult religion masquerading as a game. Dangerous Games explores both the history and the sociological significance of this panic.Fantasy role-playing games do share several functions in common with religion. However, religion—as a socially constructed world of shared meaning—can also be compared to a fantasy role-playing game. In fact, the claims of the moral entrepreneurs, in which they presented themselves as heroes battling a dark conspiracy, often resembled the very games of imagination they condemned as evil. By attacking the imagination, they preserved the taken-for-granted status of their own socially constructed reality. Interpreted in this way, the panic over fantasy-role playing games yields new insights about how humans play and together construct and maintain meaningful worlds.Laycock’s clear and accessible writing ensures that Dangerous Games will be required reading for those with an interest in religion, popular culture, and social behavior, both in the classroom and beyond.

What is Satanism? The word has functioned as a powerful indictment of one's rivals, an expression of rebellion against authority, and sometimes to describe the deliberate worship of dark, supernatural forces. This Element provides a concise overview of Satanism from its origins in early modern Europe through the present. It covers such topics as legends of the black mass, hell-fire clubs, the Romantic Satanism of Lord Byron and Percy Shelley, and nineteenth-century occultists who expressed reverence for Satan. It describes modern Satanic religions including the Church of Satan, The Temple of Set, The Order of Nine Angles, The Satanic Temple, and others. It also addresses contemporary Satanic Panic from the 1980s through QAnon. This Element should prove useful to anyone seeking to learn more about this complicated and frequently misunderstood tradition.

This engaging book provides a concise introduction to the field of New Religious Movements (NRMs). Now in its Second Edition, this book outlines how NRMs fit with a popular understanding of cults, and how scholarly definitions can help us understand NRMs. Introducing the reader to some of the key issues and debates in the field of NRM studies, this book includes discussions on how to define the term "e;new religious movement,"e; how to critically unpack the term "e;cult,"e; brainwashing and deprogramming, prophecy and failed prophecy, charisma and authority, NRMs and violence, and NRMs and gender. This new edition features the following: A new chapter on AI and how some people have sacralized it; Additional material on internet cults using social media; Additional coverage of anti-cult and counter-cult movements; Updated case study examples and an updated glossary; and Coverage of current legal cases surrounding undue influence and coercive control. This book is essential for students and scholars of religion who are approaching the study of NRMs for the first time as well as those interested in deepening their understanding of NRMs and cults.

This engaging book provides a concise introduction to the field of New Religious Movements (NRMs). Now in its Second Edition, this book outlines how NRMs fit with a popular understanding of cults, and how scholarly definitions can help us understand NRMs. Introducing the reader to some of the key issues and debates in the field of NRM studies, this book includes discussions on how to define the term "e;new religious movement,"e; how to critically unpack the term "e;cult,"e; brainwashing and deprogramming, prophecy and failed prophecy, charisma and authority, NRMs and violence, and NRMs and gender. This new edition features the following: A new chapter on AI and how some people have sacralized it; Additional material on internet cults using social media; Additional coverage of anti-cult and counter-cult movements; Updated case study examples and an updated glossary; and Coverage of current legal cases surrounding undue influence and coercive control. This book is essential for students and scholars of religion who are approaching the study of NRMs for the first time as well as those interested in deepening their understanding of NRMs and cults.

This engaging book provides a concise introduction to the field of New Religious Movements (NRMs). Now in its Second Edition, this book outlines how NRMs fit with a popular understanding of cults, and how scholarly definitions can help us understand NRMs. Introducing the reader to some of the key issues and debates in the field of NRM studies, this book includes discussions on how to define the term “new religious movement,” how to critically unpack the term “cult,” brainwashing and deprogramming, prophecy and failed prophecy, charisma and authority, NRMs and violence, and NRMs and gender. This new edition features the following:A new chapter on AI and how some people have sacralized it;Additional material on internet cults using social media;Additional coverage of anti-cult and counter-cult movements;Updated case study examples and an updated glossary; andCoverage of current legal cases surrounding undue influence and coercive control.This book is essential for students and scholars of religion who are approaching the study of NRMs for the first time as well as those interested in deepening their understanding of NRMs and cults.

This engaging book provides a concise introduction to the field of New Religious Movements (NRMs). Now in its Second Edition, this book outlines how NRMs fit with a popular understanding of cults, and how scholarly definitions can help us understand NRMs. Introducing the reader to some of the key issues and debates in the field of NRM studies, this book includes discussions on how to define the term “new religious movement,” how to critically unpack the term “cult,” brainwashing and deprogramming, prophecy and failed prophecy, charisma and authority, NRMs and violence, and NRMs and gender. This new edition features the following:A new chapter on AI and how some people have sacralized it;Additional material on internet cults using social media;Additional coverage of anti-cult and counter-cult movements;Updated case study examples and an updated glossary; andCoverage of current legal cases surrounding undue influence and coercive control.This book is essential for students and scholars of religion who are approaching the study of NRMs for the first time as well as those interested in deepening their understanding of NRMs and cults.

This book provides a fascinating historical and cultural overview of traditional beliefs about spirit possession and exorcism around the world, from Europe to Asia and the Middle East to the Americas.Possession and exorcism are elements that occur in nearly every culture. Why is belief in spiritual possession so universal? This accessible reference volume offers a broad sample of the traditions and cultures involving possession and exorcism, presenting thoughts on this widely popular topic by experts from the fields of anthropology, sociology, religious studies, history, neuroscience, forensics, and theology. The entries cover the subject of possession and exorcism across all inhabited continents, from the Bronze Age to the 21st century, providing information that is accessible and intriguing as well as scholarly and authoritative.Beyond addressing the Christian tradition of possession and exorcism, Pentecostalism, and "New Age" and less widely known Western concepts about possession and exorcism, this work examines ideas about possession and exorcism from other world religions and the indigenous cultures of Asia, Africa, and the Americas. It also covers historic cases of possession and presents biographies of famous theologians, exorcists, and possessed individuals. High school and undergraduate readers will learn about world history, religious and spiritual traditions, and world cultures through a topic that figures prominently in popular culture and modern entertainment. Bibliographies that accompany each entry as well as a selected, general bibliography serve to help students locate print and electronic sources of additional information.

This book provides a fascinating historical and cultural overview of traditional beliefs about spirit possession and exorcism around the world, from Europe to Asia and the Middle East to the Americas.Possession and exorcism are elements that occur in nearly every culture. Why is belief in spiritual possession so universal? This accessible reference volume offers a broad sample of the traditions and cultures involving possession and exorcism, presenting thoughts on this widely popular topic by experts from the fields of anthropology, sociology, religious studies, history, neuroscience, forensics, and theology. The entries cover the subject of possession and exorcism across all inhabited continents, from the Bronze Age to the 21st century, providing information that is accessible and intriguing as well as scholarly and authoritative.Beyond addressing the Christian tradition of possession and exorcism, Pentecostalism, and "New Age" and less widely known Western concepts about possession and exorcism, this work examines ideas about possession and exorcism from other world religions and the indigenous cultures of Asia, Africa, and the Americas. It also covers historic cases of possession and presents biographies of famous theologians, exorcists, and possessed individuals. High school and undergraduate readers will learn about world history, religious and spiritual traditions, and world cultures through a topic that figures prominently in popular culture and modern entertainment. Bibliographies that accompany each entry as well as a selected, general bibliography serve to help students locate print and electronic sources of additional information.

Religion, Culture, and the Monstrous: Of Gods and Monsters explores the intersection of the emerging field of “monster theory” within religious studies. With case studies from ancient Mesopotamia to contemporary valleys of the Himalayas to ghost tours in Savannah, Georgia, the volume examines the variegated nature of the monstrous as well as the cultural functions of monsters in shaping how we see the world and ourselves. In this, the authors constructively assess the state of the two fields of monster theory and religious studies, and propose new directions in how these fields can inform each other. The case studies included illuminate the ways in which monsters reinforce the categories through which a given culture sees the world. At the same time, the volume points to how monsters appear to question, disrupt, or challenge those categories, creating an ‘unsettling’ or surplus of meaning.

Religion, Culture, and the Monstrous: Of Gods and Monsters explores the intersection of the emerging field of “monster theory” within religious studies. With case studies from ancient Mesopotamia to contemporary valleys of the Himalayas to ghost tours in Savannah, Georgia, the volume examines the variegated nature of the monstrous as well as the cultural functions of monsters in shaping how we see the world and ourselves. In this, the authors constructively assess the state of the two fields of monster theory and religious studies, and propose new directions in how these fields can inform each other. The case studies included illuminate the ways in which monsters reinforce the categories through which a given culture sees the world. At the same time, the volume points to how monsters appear to question, disrupt, or challenge those categories, creating an ‘unsettling’ or surplus of meaning.