2016
DOI: 10.1111/aman.12684
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Between Electricity and Spirit: Paranormal Investigation and the Creation of Doubt in England

Abstract: In contemporary England, amateur paranormal investigators actively seek empirical evidence of the paranormal. These investigators are self-fashioned experts who aim to balance scientific and spiritual perspectives in hopes of researching the existence of ghosts from an objective perspective. Despite actively seeking out ghosts and amassing firsthand paranormal experiences, investigators remain deeply doubtful about the nature of their evidence and the existence of the paranormal. Here, I explore the production… Show more

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Cited by 5 publications
(3 citation statements)
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References 54 publications
(56 reference statements)
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“…Michele Hanks argues that doubt, rather than being a consequence of the pursuit of ghosts, may be the force that impels it. The ‘ambiguity of these encounters’ (2016: 814), as well as notions of ‘electromagnetic energy’ – which for Hanks's interlocutors can signal both natural and anthropomorphic spiritual fields – meant that doubt constituted a ‘viable way of experiencing spirits in the context of secularism’ (2016: 820). While the assumption here remains much the same as Eaton's – that investigators strive to accumulate evidence of ghosts, namely through technologies they consider ‘scientific’ – Hanks usefully points to a notion of ambiguity, which we will also explore.…”
Section: Figurementioning
confidence: 99%
“…Michele Hanks argues that doubt, rather than being a consequence of the pursuit of ghosts, may be the force that impels it. The ‘ambiguity of these encounters’ (2016: 814), as well as notions of ‘electromagnetic energy’ – which for Hanks's interlocutors can signal both natural and anthropomorphic spiritual fields – meant that doubt constituted a ‘viable way of experiencing spirits in the context of secularism’ (2016: 820). While the assumption here remains much the same as Eaton's – that investigators strive to accumulate evidence of ghosts, namely through technologies they consider ‘scientific’ – Hanks usefully points to a notion of ambiguity, which we will also explore.…”
Section: Figurementioning
confidence: 99%
“…While the literature on spiritual and religious communities increasingly fills with descriptions of doubt (e.g., Hanks 2016; Oustinova‐Stjepanovic 2015; Pelkmans 2013), doubt has long held a conspicuously shadowy position in accounts of how the anthropologist comes to understand spiritual phenomena. Instead, doubt is often presented as a cultural artifact from another world: that of science, secular or differently religious societies (e.g., Earle 2007; Turner 1992b)—a disposition of disbelief one must temporarily move beyond by learning the proper cultural sensibilities to craft valid analyses (e.g., Klin‐Oron 2015; Knibbe and Droogers 2011).…”
Section: Learning To Believe?mentioning
confidence: 99%
“…Rennesson, Grimaud, and Césard 2012); it is a form of what Lemon (2017) calls "phatic expertise. " Capable of accommodating roles ranging from devout believer to intransigent skeptic, the participation framework of mediumistic magic often leaves a privileged place for those in between extremes, such as modern-day British ghost hunters, for whom doubt facilitates flirtations with mediumism (Hanks 2016). This mediumistic receptiveness to inchoate participation mirrors a receptiveness to inchoate signals-one that Tylor finds deeply unsettling.…”
mentioning
confidence: 99%