A short piece co-written with Asbjorn Dyrendal for the LSE’s American Policy and Politics blog.
I am very pleased to see the book I’ve been working on for the last couple of years finally published (online, at least). The Handbook of Conspiracy Theory and Contemporary Religion was co-edited with Asbjorn Dyrendal and Egil Asprem, and it was a real pleasure to work with them – we all contributed actively and collaboratively, and I learned a great deal from them both. I think this will be an agenda-setting volume in this little subfield, and part of a group of new publications looking at CTs critically and interdisciplinarily.
Conspiracy theories are a ubiquitous feature of our times. The Handbook of Conspiracy Theories and Contemporary Religion is the first reference work to offer a comprehensive, transnational overview of this phenomenon along with in-depth discussions of how conspiracy theories relate to religion(s). Bringing together experts from a wide range of disciplines, from psychology and philosophy to political science and the history of religions, the book sets the standard for the interdisciplinary study of religion and conspiracy theories.
Chapters include methodological overviews from sociology, psychology and philosophy; regional case studies on Sri Lanka, Albania, Greece, Japan and elsewhere; thematic chapters on popular music, Esotericism, Church of the SubGenius, neo-Nazism, the Internet; and more. If you have institutional access, you should check it out. Please!
It’s been a busy year for the Religious Studies Project. We’ve just broadcast our last podcast (until September, at least), and are making plans for next year already. Now that we have two people to help me with the audio editing, I’ve been having fun getting back to interviewing again. Here’s three interviews I had broadcast in the last few months.
First up, ‘Spirituality’ – a term with enormous currency in contemporary discourse on religion, but frustratingly under-theorised. Little consideration is given to its development, and most scholarly work simply dismisses ‘spirituality’ as shallow and commercialised. I spoke to Boaz Huss and Steven Sutcliffe, to discuss the genealogy of ‘spirituality’, and its contemporary significance, with particular reference to the New Age movement. The second half focuses on how spirituality may trouble the religion / secular distinction, and its implications for the critical study of religion.
Ann Taves spoke to me about her work on “worldviews” and “ways of life”. This ambitious interdisciplinary project aims to place a micro-level analysis of individual worldviews into a broader evolutionary perspective. Through case-studies (including ‘secular’ worldviews like Alcoholics Anonymous alongside more traditional ‘religions’), she explains how worldviews form in response to existential ‘Big Questions’ – here understood as core biological needs and goals, rather than theological or moral concerns – and are enacted in Ways of Life, individually or collectively.
Finally, it’s always a pleasure to talk to A. Dave Lewis, this time for a discussion of representations of Muslims in superhero comics. We talk about some positive representations, like Kamala Khan, Marvel’s new Ms Marvel, and some less-than-positive portrayals, like Frank Millar’s Holy Terror! We talk about American comics as a product of the immigrant experience, and how comics made by Muslims play with the conventions of the genre. And we talk about how to use these texts in the classroom, as a powerful tool for exploring representation, media and religion. And what is the “wormhole sacred”?
Richard D Hall of RichPlanet fame has a new film out, Kill Jill: The Dando Assassination Explained. It’s the follow-up to his I think 10 hours of investigation into the Madeline McCann case. Again, it’s an in-depth investigative piece featuring a fair bit of speculation, but like his other work, it does have original research, and it is definitely at the saner end of the conspiracy spectrum. While I don’t think he has anything like enough evidence to back up his conclusion, there could well be some truth in the collusion between the security forces and the media, particularly the BBC, in the case of the Brixton nail-bomber. And as he says, his work is more about analyzing how the media manufactures consent, although he pushes that further than Chomsky will, publicly at least.
That is the YouTube link. I wanted to link to the original video on richplanet.net, only to see this:
Coincidence? I don’t know. (Update: it’s back now. Maybe it was just a bandwidth issue.)
I once referred to Richard Hall as “the Vic Reeves of conspiracy theorists”, because he’s from the North and is genuinely funny (see if you can find his statement about the People’s Voice). But there’s also a transparency and self-awareness that you don’t often see in this sort of milieu, and I have to respect him for that. In a milieu that is increasingly mainstream and commercialised, his dedication to a DIY challenge to hegemony is pretty punk rock.
My colleague Marion Bowman sent me a link to a new product, The Dragonfly:
a brand new, empowering technology that allows you to communicate with your departed loved ones. It’s a safe and simple device that acts as a phone, so you can talk to the other side. Those who love you are always with you, guiding and helping you in your journey. Through them, you can access a universe of knowledge and understanding. This technology opens a “spiritual internet” of information.
I love the steampunky wood finish. It also reminds me of Derren Brown’s Dream Machine:
Fact is, there’s nothing new about devices like this – in fact this one is based on ideas from the 1950s. But the nexus between technology, supernatural or spiritual ideas and commerce has been a feature of the cultic milieu since at least the 1800s, with Mesmerism in Europe and then Spiritualism coming out of the US. (Rafale Natale’s Supernatural Entertainments is a good exploration of this relationship.)
To me, this makes as little sense as speaking to a loved one at their grave, or praying for that matter. Some might find the use of technological or scientific language troubling, but the underlying presupposition – of an undetectable realm of existence containing agents which can affect this world – should be much more problematic epistemologically.
Find out more at http://www.whatisthedragonfly.com/index.html
Things have changed a lot for Alex Jones in the last year or two. Long gone are the days when I used to listen to Infowars every day, a research process that was as much social anthropology as it was history, but I still like to keep an eye on the Tip of the Spear himself.
Things were looking good for a while – the media were paying attention, and thinly-veiled analogues for Jones were appeared in Homeland and The X-Files. He won over a new audience with a stoned appearance on the Joe Rogan Experience. Most of all, a presidential candidate was calling in to the show and making references to Infowars in speeches and tweets.
Donald Trump’s election was a phyrric victory for Jones, however. When your capital is based on your opposition to the institutions of state, it is a problem when you find yourself aligned with those institutions. The narrative of the Deep State worked for a while – the idea that Trump was being prevented from carrying out his more radical policies by unelected officials in organisations like the Department of State and the CIA with an unspoken agenda of their own. This kind of narrative fitted seamlessly on top of preexistent New World Order narratives, but we shouldn’t ignore that it was also the argument made by many Obama supporters as to why he also failed to close Guantanamo Bay. Conspiracy theories are in no way restricted to the right, nor to the margins.
But Jones has also had considerable personal problems. He split up with his wife, Kelly, and lost custody of his children in a rancorous public court case which famously saw Jones’ lawyer claiming his on-air person was “performance art”. Many of his critics leapt at the chance to say this was an admission of what they had known all along, ignoring that if he was lying the first time, why assume he was telling the truth this time, especially when his children were at stake? Kelly was a significant cog in the Infowars machine, and has kept the pressure on, very publicly. Two Infowars employees sued for unfair dismissal, accusing Jones of sexual harassment and racism. Then some Sandy Hook parents sued over claims that it was a staged false-flag. There are rumours that he is having problems with alcohol. Even his protegé Paul Joseph Watson seems to be distancing himself.
When Trump launched a bombing raid on Syria on 13th April 2018, Alex lost it.
During a 26-hour live show (something Jones has done annually for some time), a clearly exhausted Jones begins teary renouncement of Trump which builds into a tirade that makes his fragile state of mind plain.
“I will tell Trump that, you really betrayed your family, and your name, and everything that you stood for… I thought of Donald Trump as a bigger man than me… When I turn against Trump, it’s not because they got to me… I feel like I just had my best girlfriend break up with me… I’m done with Trump.”
It’s hard to read this as mere performance art. His co-host looks genuinely concerned as he repeatedly tells Jones not to stay on air. Jones interrupts him so often that he falls into a confused silence.
There’s no way the Alex Jones of ten or even five years ago would have failed to work this into his broader narrative somehow, no way he’d have let his audience know he was wrong. This disavowal says a lot more about Jones than it does about Trump.