In this book-length study of The Satanic Temple, Joseph Laycock, a scholar of new religious movements, contends that the emergence of "political Satanism" marks a significant moment in American religious history that will have a lasting impact on how Americans frame debates about religious freedom. Though the group gained attention for its strategic deployment of outrage, it claims to have developed beyond politics into a religious movement. Equal parts history and ethnography, Speak of the Devil demonstrates why religious Satanism is significant to larger conversations about the definition of religion, religious freedom, and religious tolerance.
Allegations of satanic child abuse became widespread in North America in the 1980s. Shortly afterwards, there were similar reports in Britain of sexual abuse, torture and murder, associated with worship of the Devil. Professor Jean La Fontaine, a senior British anthropologist, conducted a two year research project into these allegations, which found that they were without foundation. Her detailed analysis of a number of specific cases, and an extensive review of the literature, revealed no evidence of devil-worship. She concludes that the child witnesses come to believe that they are describing what actually happened to them, but that adults are manipulating the accusations. She draws parallels with classic instances of witchcraft accusations and witch-hunts in sixteenth and seventeenth-century Europe, and shows that beneath the hysteria there is a social movement, which is fostered by a climate of social and economic insecurity. Persuasively argued, this is an authoritative and scholarly account of an emotive issue.
Imtiaz Dharker S Cultural Experience Spans Three Countries. Born In Pakistan She Grew Up In Glasgow, And Now Divides Her Time Between Bombay And London. It Is From This Life Of Transitions That She Draws Her Themes: Childhood, Exile, Journeying, Home And Religious Strife. In Her Latest Work, The Woman S Body Is A Territory, A Thing That Is Possessed, Owned By Herself Or By Another. The Title Of The Book Speaks For The Devil In Acknowledging That In Many Societies Women Are Respected, Or Listened To, Only When They Are Carrying Someone Else Inside Their Bodies A Child; A Devil. For Some, To Be Possessed Is To Be Set Free. Dharker S Poems Trace A Complex And Revelatory Journey, Starting With A Striptease Where The Claims Of Nationality, Religion And Gender Are Cast Off, To Allow An Exploration Of New Territories. Strong And Economical, They Raise Issues Of Political Activity, Homesickness, Urban Violence And Religious Anomalies In The Most Ordinary And Unobtrusive Of Settings.
Originally written in 1938 but never published due to its controversial nature, an insightful guide reveals the seven principles of good that will allow anyone to triumph over the obstacles that must be faced in reaching personal goals.
“Kotsko goes beyond the biography of an icon to a provocative investigation of the devil’s many lives and effects in cultural and political ideologies.” —Laurel C. Schneider, author of Beyond Monotheism The most enduring challenge to traditional monotheism is the problem of evil, which attempts to reconcile three incompatible propositions: God is all-good, God is all-powerful, and evil happens. The Prince of This World traces the story of one of the most influential attempts to square this circle: the offloading of responsibility for evil onto one of God’s rebellious creatures. In this striking reexamination, the devil’s story is bitterly ironic, full of tragic reversals. He emerges as a theological symbol who helps oppressed communities cope with the trauma of unjust persecution, torture, and death at the hands of political authorities and eventually becomes a vehicle to justify oppression at the hands of Christian rulers. And he evolves alongside the biblical God, who at first presents himself as the liberator of the oppressed but ends up a cruel ruler who delights in the infliction of suffering on his friends and enemies alike. In other words, this is the story of how God becomes the devil—a devil who remains with us in our ostensibly secular age. “This diabolically gripping genealogy offers a stunning parable of western politics religious and secular. It tracks as has never been done before the dramatic shifts of the relation between God and the Devil—conflict, rivalry, game of mirrors, fusion. With the ironic wisdom of a postmodern Beatrice, Kotsko guides us through the sequence of hells that leads to our own.” —Catherine Keller, author of On the Mystery: Discerning Divinity in Process
Inspired by newspaper clippings he had kept about two former African dictators accused of cannibalism, journalist Riccardo Orizio set out to track down tyrants around the world who had fallen from power—to see if they had gained any perspective on their actions, or if their lives and thoughts could shed any light on our own. The seven encounters chronicled in Talk of the Devil reveal Orizio’s gift as an observer and his skill at getting people to reveal themselves. They are also, each of them, memorable stories in their own right. Thanks to his conversion to Islam, the unrepentant Idi Amin lives in exile in Saudi Arabia and laughs off his murderous past while still attempting to meddle in Uganda. Jean-Bedel Bokassa, the bloody former emperor of Central Africa, boasts astonishingly that Pope Paul VI had nominated him as the thirteenth apostle of the Catholic Church. Nexhmije Hoxha defends her husband’s brutal Stalinist regime from her Albanian prison cell and proudly explains how it worked. Paris-based Jean-Claude “Baby Doc” Duvalier—in his first interview since fleeing Haiti in 1986—speaks about voodoo and the women of his life, and laments the loss of his fortune. Colonel Mengistu Haile-Mariam of Ethiopia, Mira Markovic (Slobodan Milosevic’s wife), and General Wojciech Jaruzelski, the former Polish head of state, all claim, in one way or another, that history will do them justice. By turns chilling and comical, rational and absurd, Talk of the Devil brings back into focus forgotten history and people we have viewed as evil incarnate. Stripped of their power and titles, they are oddly human, and in Orizio’s hands, their stories, and his own, are compulsively readable.
En route to Havana, Cuba by ship, Karen Peterson allows herself to be persuaded to dirvert to a smaller Caribbean island, Riquezas, to take the job of hostess at a new hotel. She isn't there long before murder strikes...and the previous hostess confesses to the crime. But Miss Peterson is convinced she's innocent. And then the murderer strikes again...
“I will tell you a fairy tale,” said the Devil, “on one condition: you must not ask me the moral. You may draw any conclusion you like, but please do not question me. As it is, far too many follies are laid at our door, yet we, strictly speaking, do not even exist. It is you who create us.” My story takes place in New York some twenty-five years ago. There lived then a young man by the name of Hugh B.; I will not tell you his full name, but you will soon guess it for yourself. His name is known now to people in all five parts of the globe. But then he was completely unknown. I will start at a tragic moment in the life of this young man, when he was travelling from one of the suburbs of New York to Manhattan, with the intention of buying a revolver and then shooting himself on a lonely shore on Long Island; in a spot which had remained in his memory from the times of boyhood excursions, when he and his playmates, pretending to be explorers, had discovered unknown countries around New York. His intention was very definite and the decision final. All in all, it was a very common occurrence in the life of a big city, something encountered repeatedly; in fact, to be frank, I have had to arrange similar events thousands and tens of thousands of times. However, this time such a common beginning had a quite uncommon sequel and a most uncommon result. Nevertheless before turning to the outcome of the day, I must tell you in detail all that led up to it. Hugh was a born inventor. From early childhood, when walking with his mother in the park or playing with other children, or simply sitting quietly in a comer building with bricks or drawing monsters, he invented incessantly, constructing in his mind a variety of extraordinary contrivances, improvements for everything in the world. He derived a special satisfaction from inventing improvements and adaptations for his aunt. He would draw her with a chimney, or on wheels. For one drawing, in which this not young maiden was portrayed with six legs and other variations, the little Hugh was severely punished. It was one of his first memories. Not long after this Hugh learned first to design and then to make models of his inventions. By this time he had learnt that live people cannot be improved upon. Nevertheless his inventions were, of course, all pure fantasy: when he was fourteen, he nearly drowned himself trying out home-made water skis of his own design.
I hunt demons.I don't work for them. And I promised my mom one thing before she was murdered: Under no circumstances, would I ever go near the high demons. But I'll break that promise over and over again if it helps me avenge her death. When my only lead turns to ash in the middle of demon territory, I'm suddenly a dead witch walking. Violence in Samael's club is an automatic death sentence... unless he can use you. And it turns out that the most powerful demon in the country has a use for little ol' me. Demons are being slaughtered. His demons. And as a bounty hunter, it's up to me to find out who would dare hurt his people. I've got two weeks to find the killer, and if I fail, I'm bonded to Samael. Forever. Samael's certain that I'll be his, but I'm not the kinda girl who risks her freedom for a demon. I'm the kinda girl who won't let anyone get in the way of her vengeance- not even the Machiavellian control freak who thinks he can run my life. The problem? I've pissed the wrong people off. Now I'm the one being hunted, and someone's coming for me with everything they have. But I'm never more dangerous than when my back is up against the wall. And I'm ready to come out swinging.
