Pasulka makes a reasonable case that the spirits, angels, divine messengers, manifestations of God, aliens or their...
A scholar investigates alien phenomena as an example of religion.
Pasulka (Religious Studies/Univ. of North Carolina, Wilmington; Heaven Can Wait: Purgatory in Catholic Devotional and Popular Culture, 2014, etc.) begins by pointing out that religions do not depend on objective reality, so belief in aliens is independent of proof that they exist. The story traditionally begins with the first flying saucer sightings in the 1940s, but other manifestations—e.g., “orbs of light, flames that penetrated walls, luminous beings, forms of conscious light, spinning suns, and disclike aerial objects”—have appeared in writings since ancient times, including, some UFOlogists maintain, the Bible. “Many religious practitioners,” writes the author, “view the strange spinning aerial contraption witnessed by the biblical prophet Ezekiel as a UFO.” Pasulka’s description of the famous 1917 Our Lady of Fátima apparitions in Portugal reads unnervingly like a modern supernatural encounter. “Different people reported seeing different things,” she writes, “yet all were convinced that they had witnessed something entirely supernatural. The church, after thirteen years of investigation, approved the event as worthy of belief, albeit under the category of ‘private revelation,’ as distinguished from ‘public revelation,’ which is something Catholics are obligated to believe.” As the author documents, about one-third of Americans believe in UFOs. Enthusiasts hold conventions, and their websites pepper the internet, but Pasulka discovers a subculture of scientist believers who keep their research secret for fear of ruining their reputations. There is also an entirely public subculture of entrepreneurs that supports studies and serious amateurs working to document sightings, many of whom work equally hard to detect the ever present hoaxes. Many believers seem rational, and the fact that physical evidence remains steady at zero does not change matters.
Pasulka makes a reasonable case that the spirits, angels, divine messengers, manifestations of God, aliens or their spaceships that humans have been reporting since the dawn of history are too numerous to be entirely delusional, so they deserve serious investigation.Pub Date: Feb. 1, 2019
ISBN: 978-0-19-069288-9
Page Count: 288
Publisher: Oxford Univ.
Review Posted Online: Oct. 27, 2018
Kirkus Reviews Issue: Nov. 15, 2018
For Howard Zinn, long-time civil rights and anti-war activist, history and ideology have a lot in common. Since he thinks that everything is in someone's interest, the historian—Zinn posits—has to figure out whose interests he or she is defining/defending/reconstructing (hence one of his previous books, The Politics of History). Zinn has no doubts about where he stands in this "people's history": "it is a history disrespectful of governments and respectful of people's movements of resistance." So what we get here, instead of the usual survey of wars, presidents, and institutions, is a survey of the usual rebellions, strikes, and protest movements. Zinn starts out by depicting the arrival of Columbus in North America from the standpoint of the Indians (which amounts to their standpoint as constructed from the observations of the Europeans); and, after easily establishing the cultural disharmony that ensued, he goes on to the importation of slaves into the colonies. Add the laborers and indentured servants that followed, plus women and later immigrants, and you have Zinn's amorphous constituency. To hear Zinn tell it, all anyone did in America at any time was to oppress or be oppressed; and so he obscures as much as his hated mainstream historical foes do—only in Zinn's case there is that absurd presumption that virtually everything that came to pass was the work of ruling-class planning: this amounts to one great indictment for conspiracy. Despite surface similarities, this is not a social history, since we get no sense of the fabric of life. Instead of negating the one-sided histories he detests, Zinn has merely reversed the image; the distortion remains.
Pub Date: Jan. 1, 1979
ISBN: 0061965588
Page Count: 772
Publisher: Harper & Row
Review Posted Online: May 26, 2012
Kirkus Reviews Issue: Jan. 1, 1979
BOOK REVIEW
BOOK REVIEW
BOOK REVIEW
However charily one should apply the word, a beautiful book, an unconditionally involving memoir for our time or any time.
Maya Angelou is a natural writer with an inordinate sense of life and she has written an exceptional autobiographical narrative which retrieves her first sixteen years from "the general darkness just beyond the great blinkers of childhood."
Her story is told in scenes, ineluctably moving scenes, from the time when she and her brother were sent by her fancy living parents to Stamps, Arkansas, and a grandmother who had the local Store. Displaced they were and "If growing up is painful for the Southern Black girl, being aware of her displacement is the rust on the razor that threatens the throat." But alternating with all the pain and terror (her rape at the age of eight when in St. Louis With her mother) and humiliation (a brief spell in the kitchen of a white woman who refused to remember her name) and fear (of a lynching—and the time they buried afflicted Uncle Willie under a blanket of vegetables) as well as all the unanswered and unanswerable questions, there are affirmative memories and moments: her charming brother Bailey; her own "unshakable God"; a revival meeting in a tent; her 8th grade graduation; and at the end, when she's sixteen, the birth of a baby. Times When as she says "It seemed that the peace of a day's ending was an assurance that the covenant God made with children, Negroes and the crippled was still in effect."
However charily one should apply the word, a beautiful book, an unconditionally involving memoir for our time or any time.Pub Date: Feb. 1, 1969
ISBN: 0375507892
Page Count: 235
Publisher: Random House
Review Posted Online: May 14, 2012
Kirkus Reviews Issue: Feb. 1, 1969
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