The Black Helicopter

Random ramblings

Excerpt from an ongoing project, part 1

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[The following excerpt is a from a draft of an introductory text for undergraduates to be published by Cambridge UP… It is inspired by work done at the moment by James R. Lewis at University of Tromsø as well as our own stuff.]

Inspired by the sociologist Helen R. Berger’s study of modern paganism, we could profitably describe the satanic milieu and the individual vectors within it through ever-widening circles of analysis: The individual participant, local affiliations and “scenes”, organized groups, the satanic milieu itself with discursive communities and influential texts, the cultic milieu of which it is a part, and finally occulture itself, pointing towards and interacting with mainstream society and orthodox “culture”. Pathways exist within and between all of these levels, and socialization of Satanism (or indeed other abstractions of decentralized “religiosities” such as New Age religion, western esotericism and modern paganism) can take many directions.

As a thought-experiment, we can follow an adolescent into the satanic milieu. A “traditional” trajectory of “recruitment” (a rather bad sociological word here, as there are no recruiters and nothing specific to recruit to) is to see the individual in relation to a small affiliation of peers, a local “scene” or local offers – for example a local Goth club, an occult lecture group or a Heavy Metal band or rock bar. Through a combination of intellectual “fit”, emotional support and social network, our young Satanist can gradually develop the resources, practices and attitudes necessary to internalize a “satanic identity” and express it with others. This can lead to a more serious affiliation with a specific group online or in the flesh, making the maturing Satanist more assured of his or her choice as well as further delimiting the choices and social network.

But this story neglects an important element noticed by recent studies in new religions: The individual is often “primed” by wider influences before making any conscious decisions. This “priming” of the individual seeker by occultural elements and material in the satanic milieu makes the choices seem natural, even genetic: They are “born” Satanists, or (in the rhetoric of modern Paganism) “coming home”. The influences are borne by music, literature, movies, television shows and so on, gently and surreptitiously conditioning the individual into accepting a satanic posture and later identity. It is important to understand that we are not advocating the classical “slippery slope”-argument of moral panic in either of the two recruitment models; nothing is automatic and nothing is a foregone conclusion without the active engagement of the individual. Neither the Smurfs nor Black Metal necessarily leads to Satanism (or crime for that matter). But it is our argument that just as Charmed or Buffy the Vampire Slayer can stimulate an interest in witchcraft, so Marilyn Manson, Rosemary’s Baby or H. P. Lovecraft can lead our adolescent to a more serious involvement with Satanism, as can the general secular values and libertarian attitudes of much middle-class life. The active words here are “can lead” and “stimulate”, not taming or “brainwashing”.

[After following these trajectories of “traditional” socialization and priming, we analyse see two additional vectors: from occulture and the wider cultic milieu to specific groups and scenes; and from individual, scene and group to milieu and occulture. Combined with a historical run-down, some typologization, presentations of specific groups and networks and suggestions for further reading, I think it could be a good introduction.]

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Written by Jesper

March 11, 2010 at 21:29

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