American Exorcism: Expelling Demons in the Land of Plenty
In 1973, the film version ofThe Exorcistseared Linda Blair's head-spinning, vomit-spewing rendition of demonic possession into the popular consciousness. The movie's popularity, according to sociologist and anthropologist Michael W. Cuneo, tapped into Americans' deepest spiritual anxieties and helped spawn a "booming business" for Catholic, Protestant, and freelance exorcists that shows no signs of slowing.American Exorcism: Expelling Demons in the Land of Plentybegins with a cultural history of exorcism from the 1960s to the present day. Then the book offers a wealth of case studies, based on the author's firsthand observation of dozens of contemporary exorcisms performed by New Age entrepreneurs and clerics of Christian traditions. But Cuneo's explanation of exorcism's popularity--that the rite allows believers to absolve themselves of responsibility for problems, including "depression, anxiety, substance addiction, or even a runaway sexual appetite," by offering assurance that "Indwelling demons are to blame"--seems merely a pretext for his scathing judgment of the whole phenomenon. "Personal engineering through demon expulsion: a bit messy perhaps, but relatively fast and cheap, and morally exculpatory. A thoroughly American arrangement." Cuneo's judgment may or may not be correct, but his research appears sloppy ("widely quoted" sources go unidentified, and sweeping cultural observations are unsubstantiated by footnotes). And his prose is littered with smug double-entendres such as "The pop culture industry cast its spell, so to speak, and an obliging nation fell into line." In both its argument and style,American Exorcismis every bit as lazy and sensationalistic as the phenomenon it purports to criticize.--Michael Joseph Gross