A recent remark by UFO Conjectures‘ Rich Reynolds, a passage from Jacques Vallee’s Revelations, and my recent interventions with M. J. Banias’ thoughts on the UFO-community-as-counterculture all swirled together in this morning’s vortex and gave me pause for thought.
In the tempest-in-a-teacup (tsunami-in-a-saucer?) of reactions to History’s new series Project Blue Book, Rich Reynolds writes that he’s “ashamed” of “all UFO enthusiasts who accept this horrendous ‘entertainment’ as a worthy addition to the UFO canon.”
Just what might be said to constitute the ufological, if not the UFO, canon, was brought home to me as I was following up the topic of the sociopolitics of the UFO.
I find M. J. Banias’ approach not uncompelling, and I look forward to its book-length exposition, and I was not unpleased with the admittedly very provisional, preliminary notes I’d written on the question, until I reviewed some of the existing research. A foundational and still vitally pertinent book on the sociology of belief in UFOs is the 1995 volume The Gods Have Landed: New Religions from Other Worlds (ed. James R. Lewis). One of the ten chapters is John A. Saliba‘s “UFO Contactee Phenomena from a Sociopsychological Perspective: A Review,” forty-three pages, including seven-and-a-half of references, outlining sociological and psychological approaches to the phenomenon from 1948 to its present.
Despite its likely being somewhat dated after more than two decades, Saliba’s paper concretely maps the foundations for any subsequent sociology of the UFO community. In terms of sociological approaches, he provides an overview of the various ways of conceiving of the UFO mythology, the cultural context of the UFO, the social status of ufophiles, folkloric dimensions of UFO sighting and close encounter reports, and of the ways people group together to share their varying kinds and degrees of fascination with the phenomenon. In the course of this survey, I was reminded of G. E. Ashworth’s structuralist approach, of the important distinction to be drawn between sightings and reports, and research that had already been done on what Banias’ might call “the UFO subculture”. I was made aware, as well, to my shame, of the shallowness and fragility of the foundations of my own most recent reflections on these matters.
Whether one believes the phenomenon begins no earlier that 24 June 1947 or not, the phenomenon is one with a history. And with this history goes a parallel history of reflection, investigation, and research. And in this regard, writing about the UMMO affair around the same time Saliba is researching his survey, Vallee makes the following observation:
There are now three generations of UMMO ‘researchers’…
The third generation is young and naive. It has neither the long-term background in ufology of experienced researchers…nor the healthy scientific skepticism of the sociologists. They start from scratch and they believe anything that comes along. (125-6)
Surely, more senior members of “the UFO community” recognize in those who flock to websites devoted to Exopolitics or Disclosure, who comment feverishly on the universe of YouTube channels devoted to these topics or “the latest sighting” those who “start from scratch and [who] believe anything that comes along.” But, given the modern phenomenon goes back over seventy years, who can claim a complete knowledge of even the history of the phenomenon, of the “UFO canon”? On the one hand, anyone acquainted with it knows the phenomenon is global, but is it not the case (and I ask honestly not rhetorically) that ufology is still predominantly parochial, e.g., American ufology proceeding as if the land mass of the continental United States is the most important zone for sighting and encounter reports? And even if this is less the case within the context of the more generalized globalization of culture facilitated by the internet, has the whole story of the UFO up to, say, 2001 even been written (a review of Richard Dolan’s UFOs for the 21st Century Mind is in the works!)? And does not the same hold true for those who seek to “reframe the debate” (and, yes, a review of Robbie Graham et al.’s UFOs: Reframing the Debate is also in the works) or those who would reflect on the phenomenon’s sociocultural (or, as they can say in German, geistig, “spiritual”) significance?
Given the perplexing nature of the phenomenon itself and the historical depth of our various relationships to it anyone tempted to tug at the veils of its mystery must at some point find themselves out of their depth, which is salutary, for it prompts us to find again our footing.