 |
| Arthur Rackham's Illustration to J.M. Barrie's Peter Pan in Kensington Garden |
You don’t know what’s going on. You
feel sedated, numb, yet you still hold on to the little bit of consciousness
you have going on. As you look up, strange blurry figures are looking down on
you; figures which disproportionate inhuman appearance fades against the
blazing bright white background. You struggle, in the inside, as your frozen
body does not allow you to move. You don’t remember how you got there, and last
time you were somewhat conscious you were about to fall asleep in your own bed.
Sometime later on you wake up in your room, realizing you had a horrible dream,
but as you look down you see little marks on your body, as if someone had been
operating on you. A UFO enthusiast would tell you that you’ve been abducted by
aliens, but take that same scenario and place it sometime in the 15th
century; you had been abducted by fairies
You don’t know what’s going on. You
feel sedated, numb, yet you still hold on to the little bit of consciousness
you have going on. As you look up, strange blurry figures are looking down on
you; figures which disproportionate inhuman appearance fades against the
blazing bright white background. You struggle, in the inside, as your frozen
body does not allow you to move. You don’t remember how you got there, and last
time you were somewhat conscious you were about to fall asleep in your own bed.
Sometime later on you wake up in your room, realizing you had a horrible dream,
but as you look down you see little marks on your body, as if someone had been
operating on you. A UFO enthusiast would tell you that you’ve been abducted by
aliens, but take that same scenario and place it sometime in the 15th
century; you had been abducted by fairies
Introduction
Ever since oral tradition has been part
human society, stories of kidnappings and abductions on a supernatural level
has been passed down through folklore. In pre-modern folklore, most stories of
such kind revolve around a supernatural being or monster – entities mostly
known to the modern folklorist as fairies, because “even in folklore that uses
the term ‘fairy’ there are many definitions of what constitutes a fairy.
Sometimes the term is used to describe any magical creature, including goblins
or gnomes: at other times, the term only describes a specific type of more
ethereal creature”.[1] However, there is a new folkloric entity
that has pretty much taken over that role in these modern times, aliens. The
concept of extraterrestrial life was first scholarly discussed around the time
of the Greek philosopher Thales [2], around 600 BC, but it wasn’t
until the mid-1930’s that aliens started appearing in mainstream publications,
and not until the 1960’s that stories of alien abductions became
widespread. A comparison of both fairy kidnappings throughout historical
folklore and modern alien abduction experiences contain terrifying parallels.
It is the similarly of both folkloric entities that “has forced UFO researchers
such as John Keel and Jacques Valee to the conclusion that medieval fays
[fairies] and modern aliens are expressions of the same underlying reality.”[3]
When does it all start? Fairy
abductions are as old a religion itself. Supernatural kidnappings have been
recorded for centuries; in Greek mythology, for example, Zeus is portrayed as a
deity fond of kidnapping mortals. The fuzz with alien abductions started mainly
with the landmark case of Antonio Villas Boas, a Brazilian farmer who claims to
have been abducted in 1957, and had the following happen to him:
“He was taken abroad
a spacecraft where beings in spacesuits undressed him, took a blood sample from
him and then covered his body in a thick, odorless liquid. He was left alone
and shortly thereafter, a naked alien ‘woman’ came in, manually aroused him,
had sex with him twice and stored some sperm in a container before exiting.
Villas Boas also claimed that before she left, the woman pointed to her belly,
and then towards the sky; he interpreted this to mean that he had impregnated
her and that his child would be born somewhere in outer space.” [4]
Note should be taken that this is not
the first recorded UFO sighting but the first international widespread case of
an alien abduction.
“By 1985, some 1200 North Americans abductions were filled under the names of the abductees […] 300 of these were carefully studied by folklorist Thomas E Bullard and 103 were considered by Bullard ‘high information cases.’ […] [His] comparative studies suggest that there is a persistent structure to Abduction Report, with the same episode reoccurring in invariant order in 80% of the ‘high information’ narratives […][–] Capture, Examination, Conference, Tour, Loss of time, Return, Theophany and Aftermath.”[5]
Spirited Away
All reports of Alien Abductions start
with the first encounter. People claim to have been abducted from a variety of
places, forests, while driving, even in their own homes and while sleeping, but
there is an element in the way they are captured that unites almost all cases,
a change in their state of consciousness. “The abductee experiences an intense
blue or white light, a buzzing or humming sound, anxiety and the sense of an
unexplained presence. He or she is then transported or ‘floated’ into a craft,”[6]
just like how in renaissance times “witches supposedly were taken into
the air for meetings with the devil.” [7] The abductee then
either loses his memory, or remembers moving in a trance-like state; the
environment is often surrounded with blinding lights and/or mist. British
researchers have called it the “Oz Factor”[8], a shift in the state
of mind where the environments seems to fall of perception, one becomes introspective,
and transitions to a state of limited self-willed mobility.[9] In
fairy folklore the “Oz factor” also plays an important role when it comes to
kidnappings. “According to Romanian data, fairies ‘charm’ their men with their
song, [and] lull them to sleep. […] Let us quote from a lively Hungarian
memorate from Gyimes about a young man who fell into a trance under influence
of the dancing and singing fairies: ‘[…] a whooshing wind came and three women
[…] made him dance, and dance, and dance forever.’ ”[9] The act of
mystical creatures using mind altering powers to “abduct” humans is a universal
pattern; a few examples can be found in the folklore of the Scottish selklie –
a deadly water horse, mermaids, the Greek sirens, British fairies, the list
could go on and on. The Oz factor seems to just be a new academic term for
fairy Charm.
Out of all alien abduction cases,
perhaps the most common or widespread scenario takes place while sleeping.
Psychology’s “main alternative theory is that abductions are associated with
sleep paralysis,”[10] a highly unexplored sleep phenomenon when one
basically wakes up while the mind and body are still in dream mode, creating a
perception of distorted reality. A folkloric comparative approach will reveal
that aliens, the source of these nightly episodes according to modern
perception, run parallel with the fairies of the past, this time through the
concept the boogieman, “the scary figure that would ‘get you’ if you were bad
or left you bed at night.” [11] In both, the tales of the boogieman
and the alien abduction narratives, we have scary visitors that terrorize us at
night. The concept of the boogieman is said to have its origins in the stories
of the Boggart, [12] a malevolent English fairy that hides or
appears from under the bed or in the closet and scares its victims. The
archetype of the Boggart is universal, in German folklore, for example, a type
of fairy called Alp, “presses upon sleeping people so that they cannot utter a
sound. These attacks are called Alpdrücke (nightmares),” [13] and
have been theorized as a folk explanation for sleep paralysis, which, as I
mentioned before, is the psychological explanation for Alien abductions. Not
only is the similarity between Fairy kidnappings and Alien abductions fully comparable
on a folkloric level, but it’s reinforced by psychology, as you can see by the
sleep paralysis theory.
The Experience
This is perhaps the most interesting
part in the abduction narrative, because its gives us an insight into “the
other world(s)”. As I mentioned earlier, when folklorist Thomas Bullard
explored the narratives of the Abduction phenomena of the late 20th
century, after the capture, he classified the abductees’ experience as Examination,
Conference, and Tour, with the examination being the highlight of the
experience, and the last 2 being less common hazy elements.
Among modern abductees, sexual
encounters are a common theme among the examination recollections, as reflected
on Antonio Villas Boas’ case (the Brazilian farmer) a few paragraphs ago, where
he had sex with the alien twice. While in Villas Boas’ case and many others
intercourse does occur, alternatively, author Joan d’Arc says that:
“It is reported that males are forced to ejaculate semen by means of masturbation, induction of female imagery, by the use of a special instrument, or by introduction of a ‘female’ alien abductee. Conversely, female abductees are reportedly impregnated by sperm donor without actual sex. This allegedly follows the painful extraction on the fetus, which occurs at about 3 month’s gestation” [14]
Whether the encounters actually involve
intercourse or not, they do belong to a sexual nature, showing a common theme,
crossbreeding, and folklore is no stranger to it. The Book of Genesis tells us
that “the sons of God [angels] saw the daughters of men that they were
beautiful; and they took wives for themselves of all whom they chose.” [15]
European folklore tells stories about “the amorous relations between fairies
and humans, to human wives stolen by fairy husbands [and vice versa], […] [such
as] the poetic story of a bride desired by a fairy husband and carried off into
Fairy land, […][that is] the Irish Legend of Mifhir and Etain.” [16]
Deviating from Eurocentric folklore, the same concept can be found in Native
American myths, such as the apache story of “The girl, and the water sprit”
where a girl is abducted, and taken as a wife, by a water fairy.
[17] Another example comes from Chinese mythology,
which depicts fairies (or animal spirits) usually taking same-sex partners,
such as the tale of the "Old Farmer and a Dragon", in which a
sixty-year old farmer is forcibly sodomised by a passing dragon.[18] Researcher
Dr. Richard L. Thompson explains that:
“Just as we find in UFO cases, it seems that sex desire and genetic considerations are involved in these abductions. In support of this, Vallee [UFO researcher] cited Edwin Hartland, a scholar of fairy traditions, as to the reasons people in Northern European countries gave for this abduction of children: ‘ The motive usually assigned to fairies in Northern stories is that of preserving and improving their race, on the one hand by carrying off human children to be brought up among the elves and to become united with them, and on the other hand by obtaining the milk and fostering care of human mothers for their own offspring.’” [19]
It is strong similarities like these
that make the case of UFO and fairy/supernatural comparisons.
Unlike the examination pattern in UFO
narratives, the themes of Conference and Tour are extremely hazy and vague. The
“conference” part of the narrative consists of interaction between the abductee
and the aliens, while the “tour” aspect consists of the exploration or showing
of the surrounding. Because in supernatural adductions in folklore the act of
interaction and/or viewing of the surroundings are given elements, comparing it
to UFO narratives would be redundant.
Coming Back
Bullard’s 5th narrative
element is “Loss of time”, most commonly known as the phenomenon of
missing time. “Many people have come forward telling of perplexing experiences
wherein they have seen a UFO […] only to find out later an hour or two
has escaped them, and no memory of the “missing time,” [20] such
as the famous, highly documented, and investigated case of Barney
and Berry Hill. On the evening of September 19, 1961 around 10 p.m., the Hills
were driving through the isolated U.S. Route 3 in New Hampshire, when they saw
a light in the sky move frantically. Having stopped the car to walk their dog,
Barney got a closer view of the light with a pair of binoculars and swears to
have seen a flying saucer. They continued driving as the object got closer to
them, until it descended 80–100 feet above the Hills; Barney got out of the
car, but when he realized their intentions of capture, he got back and stated
driving at fast speed. Almost immediately the Hills found themselves 35 miles
from where they originally were, with no memory of what had happened, or how
they got there. The last thing Mrs. Hill remembers is the car vibrating and the
sound a microwave beep. [21] Hundreds of documented cases have shown
the same pattern, but of course this is nothing new. In a Welsh folk tale, Rhys
and Llewellyn were two servants that were walking home from work at night, when
all the sudden Rhys started hearing a sweet melody; he decides to follow the
music, while Llewellyn decides to go home. Months pass without Rhys being seen,
and Llewellyn decides to look for him in the spot where the alleged music was
playing. Rhys was found dancing within a fairy ring, later claiming that he had
only been there for 5 minutes. [22] A similar story comes
from the Chinese Western Jìn Dynasty. Two cousins went out searching for
food, but soon forgot their duties; among the forests they found a cave with
two elderly fairy creatures playing chess. They watched until the match was
over, but when the two cousins turned around and started going back, one of the
old fairies told them things were going to be different. When the two cousins
went back to their village, they found out 500 years had actually passed.[23]
It is common belief that humans, upon entrance to “Fairyland”, or any
other type of other world, suffer from time dilatation, and the UFO abduction
phenomenon is the perfect example of it.
The missing time experience also
accompanies certain side effects. The 6th element in a UFO narrative
is known as the return. This deals with the state in which abductees are
returned to earth, both physically and mentally. Abductees are often returned
in different locations, such as in the case of Travis Walton. On November 5,
1975, Travis was abducted in the middle of the forest in the small town of
Snowflake, Arizona. Travis and his fellow logging crew were driving through the
forest, when they encountered a weird light a few yards off the side of the
dirt road. When Travis got out of the car and tried to approach the light, he
was hit with a blazing light that completely paralyzed him, and threw him
several feet back into the air. His crew drove away in fear, but later went
back the same night with help; Travis wasn’t there anymore. An intense search
party was organized; Travis later reappeared 5 days later, unaware or the
missing time, 30 miles where he had been abducted. He later remembered strange
beings looking down on him while semi-conscious. [24] Japanese
folklore tells us a similar case:
On the evening of September 30th 1907 a
child in a village in Aichi prefecture disappeared just as everyone was busy
preparing the white rice cakes to be offered to the god at a festival the next
day. When the celebrations were over and the child was still found to be
missing, a frantic search was made throughout the village. For some hours all
efforts proved fruitless. Then suddenly a loud thump was heard on the ceiling
of the child's own house. They climbed up to see what had caused the noise, and
found the child stretched out unconscious, his mouth covered with white rice.
When at length he recovered his senses he told them that he had been standing
under the big cedar tree in the shrine grounds when a stranger had appeared and
taken him away. [25]
In Japanese folklore, is was assumed
that if a person suddenly disappeared he/she would have been taken by a god for
a short journey, however, if all search for the missing person was fruitless,
then it was assumed he/she had been carried off by a fairy creature. In
addition, it was common for such abductees to end up in inexplicable places. [26]
In both types of narratives we get individuals that have experienced
missing time, and come back telling stories of supernatural beings, but don’t
actually know how they got to where they were.
Right after an alien abduction, it is
common for abductees to find something wrong with their bodies, often finding
bruises, or strange marks on their skin. For example, in the case of Mr. and
Mrs. Hill that was explained earlier, warts popped up in a almost-perfect
circle near Mr. Hill's groin”[27] five months after his abduction. Surprisingly
enough, Dr. Gregory L. Little states that “according to fairy lore, fairies
create a circular cluster of small bruises as their mark. The phenomenon is
known as ‘fairy bruising’ and is a sign of either favor or disfavor. The ring of
bruises is often found around the genitals. They did this, according to various
17th century accounts, by pinching their victims.” [28] A fairy bruise is an
alternative form of a witches’ mark. It was believed that witches were marked
by the Devil himself, usually in private or unseen parts of the body; the marks
were a catalyst for the Devil’s influence. In alien abductions, these marks are
assumed to be scars from experimental operations, or perhaps a way for aliens
to stamp their victims, such as in the case of Jesse Long. In 1957, Jesse
claims to have been abducted at the age of five, along with his younger
brother. He says that during his capture a small item was surgically inserted
into his left shinbone, which not only caused pain throughout his life, but
also claims to be linked to the several abductions he experienced after his
childhood. After 34 years, Jesse had the foreign item surgically removed in
1991. While some dismissed the item as simply a small sharp of glass, when it
was brought for testing, the material was identifiable and had unique
characteristics.[29] Just like witches were controlled by the Devil through
marks, modern alien implants serve the same purpose, allegedly.
Theophany & Aftermath
A rarer, yet solid element in the
abduction narrative is the pattern of theophany, a manifestation or mystical
experience regarding deity-to- human relations. While the majority of alien
abductees describe the experience as terrifying, there are those who think of
it as enlightening, and a religious experience. Anthropologist and researcher
Jack hunter writes:
“An example of how such a personal and spiritual transformation can develop from a highly frightening and negative experience comes from an informant with whom I have been in contact. Referring to her terrifying life-long abduction experiences she writes: ‘I'm sure it's had some impact on me ... It has made me more aware of the differences in what is truly God and what isn’t.’ She interpreted her abduction experiences as manifestations of evil, and through this discovered a greater faith ‘in what is truly God’ […][Contrastingly], the Betty Andreasson abduction case of 1967 provides a fascinating perspective on the blurring of distinctions between religious and abduction experiences. Betty Andreasson interpreted her abduction experiences as visitations from angelic beings (the opposite reaction to the abduction case mentioned earlier)” [30]
It is understandable how one could take
this as a spiritual concept. In folklore and mythology, gods have been known
for similar encounters of enlightenment as well, such as the Japanese
story told earlier, and in fact, in “the Middle Ages abductees would experience
some new revelation, uncanny knowledge or a new skill, modern abductees often
report returning with psychic powers or messages of impending ecological
disasters”. [31] Though cases
of enlightenment or future-seeing are rare in both folklore and UFO narrative,
they have occurred, such as the 1979 case of Filberto Cardenas, a Cuban
exile living in Florida. Kidnapped in front of his family, Cardenas recalls
being shown images of the future; among the messages transmitted by one of the
aliens named Kiostros highlighted the event that came next, the tragic end of
Egyptian President Anwar Sadat that would happen in 1981. An even more
surprising is that a movie star and his wife would become president and first
lady of the United States, which occurred in January of that year when Ronald
Reagan and his wife (Nancy Reagan), both movies actors, went to the White
House. He also announced a war in the Middle East, which would involve Saudi
Arabia and Israel. In addition, the disappearance from the map of an oil
producing nations, the small nation of Kuwait – a prediction made when hardly
anyone had heard of Kuwait.[32]
Whether real or not, the elements of
both types of narrative, folkloric and modern, are without question subject to
crucial similarities. The phenomenon of fairies, gods, and UFO abductions are
reflections of the same underlying reality. What that reality is, is still in
question.
-----------------------------------------------------
Notes
1. Gertrude M. Faulding, Faeries (London: B.T. Batsfors, 1912), VII.
2 .Philip M. Parker, Harbouring: Webster's Quotations, Facts and Phrases (San Diego, ICON Group International, 2008), s.v “Cosmic Pluralism.
3.John Michael Greer, Monsters, An Investigators Guide to Magical Beings (St. Paul, MN, Llewellyn Publications, 2001), p.90.
4.Stephen J. Spghesi, UFO book of lists (New York, Citadeal Press, 2000), p77.
5.Jonathan Z. Smith, “Close encounters of Diverse Kinds.” In: Religion and Cultural Studies, ed, Susan L. Mizruchi (New Jersey, Princeton University Press, 2000), p.5
6.Susan Blackmore and Marcus Cox, “Alien Abductions, Sleep Paralysis and the Temporal Lobe.” In: European Journal of UFO and Abduction Studies,( 2000) , p113 -118
7.Gregory L. Little, “UFO Abductions Through The Ages.” Think about it. Last accessed Friday, January 14, 2011. http://www.think-aboutit.com/abductions/AlienAbductionsThroughTheAges.htm
8.Joe Nyman, "A Composite Encounter Model." In: Pritchard, Andrea & Pritchard, David E. & Mack, John E. & Kasey, Pam & Yapp, Claudia. Alien Discussions: Proceedings of the Abduction Study Conference (Cambridge: North Cambridge Press, 1994) p. 83-85.
9.Éva Pócs, “Possesion Phenomena, Possession Systems. Some East-Central European Examples.” In: Demons, Spirits, Witches Vol. 2, ed, Gábor Klaniczay, Éva Pócs (New York, Central European University Press, 2005) p103.
10.^ Blackmore & Cox, “Alien Abductions, Sleep Paralysis and the Temporal Lobe”, 200.
11.Simon J. Bronner, American children's folklore (Little Rock, Arkansas, August House, 1988) p.143
12.Chris McNab, Ancient Legends/Folklore. New York: Scholastic, Inc., 2007.
13.Monstrous.com. “Faerie A-E,” Last accessed Saturday, December 25, 2010. http://faerie.monstrous.com/faerie_a-e.htm.
14.Joan d’Arc, Phenomenal World (Escondido, CA, The Book Tree, 2000), p 12.
15.Gen. 6:1-4 (King James Version).
16.Katharine Briggs, The fairies in tradition and literature (London, Routledge Classics, 2002), p147.
17.Harry Hoijer, “The girl and the water spirit” in: Chiricahua and Mescalero Apache Texts. University of Virginia Library. Last accessed Thursday, December 30, 2010. http://etext.virginia.edu/apache/frames/ChiEn37.html
18.Xiaomingxiong, "Chinese Mythology " in: GLBTQ Encyclopedia. Last accessed Thursday, December 30, 2010. http://www.glbtq.com/literature/chinese_myth.html.
19.Richard L. Thompson, Alien Identities, (Alachua, FL: Govardhan Hill Publishing, 1995)
20.James L. Thompson, Alien Encounters, (Horizon Publisher, 1995). p84
21.^ James L. Thompson, Alien Encounters. p87
22.Wirt, Sikes, British goblins: Welsh folk lore, fairy mythology, legends and traditions, (Boston, James R. Osgood & Company, 1881) p 70-71.
23.Roberto Rosaspini Reynolds, El Magico Mundo de Los Duendes (Buenos Aires, Ediciones Continente, 2001) p22.
24.Weird Travels. Episode no. 6, first broadcast January 27, 2006 by Travel Channel. Directed by Emre Sahinand.
25.Blacker, C. (1967). Supernatural Abductions in Japanese Folklore Asian Folklore Studies, 26 (2) DOI: 10.2307/1177730
26.^ Carmen Blacker, “Supernatural Abductions in Japanese Folklore.” p 111
27.Jerome Clark. The UFO Book: Encyclopedia of the Extraterrestrial (Detroit, Visible Ink, 1998). p 282
28.^Gregory L. Little, “UFO Abductions Through The Ages.”
29.Encounters of the Fourth Kind, first broadcast in 1989 by NBC. Directed by Drew Cummings
30.Jack Hunter “Paranormal Experience,” Paranthropology, http://paranthropology.weebly.com/paranormal-experience.html (accessed January, 15, 2011).
31.Jenny, Randles. Alien Contacts & Abductions (New York City: Sterling Publishing Group, 1994) p 151.
32.Ufoevidence.“Filiberto Cardenas Abduction and Contact Case”. Last accessed May 6, 2011. http://www.ufoevidence.org/cases/case695.htm
2 .Philip M. Parker, Harbouring: Webster's Quotations, Facts and Phrases (San Diego, ICON Group International, 2008), s.v “Cosmic Pluralism.
3.John Michael Greer, Monsters, An Investigators Guide to Magical Beings (St. Paul, MN, Llewellyn Publications, 2001), p.90.
4.Stephen J. Spghesi, UFO book of lists (New York, Citadeal Press, 2000), p77.
5.Jonathan Z. Smith, “Close encounters of Diverse Kinds.” In: Religion and Cultural Studies, ed, Susan L. Mizruchi (New Jersey, Princeton University Press, 2000), p.5
6.Susan Blackmore and Marcus Cox, “Alien Abductions, Sleep Paralysis and the Temporal Lobe.” In: European Journal of UFO and Abduction Studies,( 2000) , p113 -118
7.Gregory L. Little, “UFO Abductions Through The Ages.” Think about it. Last accessed Friday, January 14, 2011. http://www.think-aboutit.com/abductions/AlienAbductionsThroughTheAges.htm
8.Joe Nyman, "A Composite Encounter Model." In: Pritchard, Andrea & Pritchard, David E. & Mack, John E. & Kasey, Pam & Yapp, Claudia. Alien Discussions: Proceedings of the Abduction Study Conference (Cambridge: North Cambridge Press, 1994) p. 83-85.
9.Éva Pócs, “Possesion Phenomena, Possession Systems. Some East-Central European Examples.” In: Demons, Spirits, Witches Vol. 2, ed, Gábor Klaniczay, Éva Pócs (New York, Central European University Press, 2005) p103.
10.^ Blackmore & Cox, “Alien Abductions, Sleep Paralysis and the Temporal Lobe”, 200.
11.Simon J. Bronner, American children's folklore (Little Rock, Arkansas, August House, 1988) p.143
12.Chris McNab, Ancient Legends/Folklore. New York: Scholastic, Inc., 2007.
13.Monstrous.com. “Faerie A-E,” Last accessed Saturday, December 25, 2010. http://faerie.monstrous.com/faerie_a-e.htm.
14.Joan d’Arc, Phenomenal World (Escondido, CA, The Book Tree, 2000), p 12.
15.Gen. 6:1-4 (King James Version).
16.Katharine Briggs, The fairies in tradition and literature (London, Routledge Classics, 2002), p147.
17.Harry Hoijer, “The girl and the water spirit” in: Chiricahua and Mescalero Apache Texts. University of Virginia Library. Last accessed Thursday, December 30, 2010. http://etext.virginia.edu/apache/frames/ChiEn37.html
18.Xiaomingxiong, "Chinese Mythology " in: GLBTQ Encyclopedia. Last accessed Thursday, December 30, 2010. http://www.glbtq.com/literature/chinese_myth.html.
19.Richard L. Thompson, Alien Identities, (Alachua, FL: Govardhan Hill Publishing, 1995)
20.James L. Thompson, Alien Encounters, (Horizon Publisher, 1995). p84
21.^ James L. Thompson, Alien Encounters. p87
22.Wirt, Sikes, British goblins: Welsh folk lore, fairy mythology, legends and traditions, (Boston, James R. Osgood & Company, 1881) p 70-71.
23.Roberto Rosaspini Reynolds, El Magico Mundo de Los Duendes (Buenos Aires, Ediciones Continente, 2001) p22.
24.Weird Travels. Episode no. 6, first broadcast January 27, 2006 by Travel Channel. Directed by Emre Sahinand.
25.Blacker, C. (1967). Supernatural Abductions in Japanese Folklore Asian Folklore Studies, 26 (2) DOI: 10.2307/1177730
26.^ Carmen Blacker, “Supernatural Abductions in Japanese Folklore.” p 111
27.Jerome Clark. The UFO Book: Encyclopedia of the Extraterrestrial (Detroit, Visible Ink, 1998). p 282
28.^Gregory L. Little, “UFO Abductions Through The Ages.”
29.Encounters of the Fourth Kind, first broadcast in 1989 by NBC. Directed by Drew Cummings
30.Jack Hunter “Paranormal Experience,” Paranthropology, http://paranthropology.weebly.com/paranormal-experience.html (accessed January, 15, 2011).
31.Jenny, Randles. Alien Contacts & Abductions (New York City: Sterling Publishing Group, 1994) p 151.
32.Ufoevidence.“Filiberto Cardenas Abduction and Contact Case”. Last accessed May 6, 2011. http://www.ufoevidence.org/cases/case695.htm
1 comments:
Hi,
Would you be interested in publishing your abduction article in the July 2011 issue of the Paranthropology journal (www.paranthropology.weebly.com/newsletter.html)?
Jack Hunter
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