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2012DECODING THE COUNTERCULTURAL

APOCALYPSE

ited by

JOSEPH GELFER

LONDON AND NEW YORK

Taylor & Francis GroupRoutledge

RO

UTL

ED

GE

© Joseph Gelfer and contributors 2012

British Library Cataloguing-in-Publication DataA catalogue record for this book is available from the British Library.

Library of Congress Cataloging-in-Publication Data2012 : decoding the countercultural apocalypse / edited by JosephGelfer. p. cm. Includes bibliographical references and index. ISBN 978-1-84553-639-8 (hb) 1. Twothousand twelve, A.D. 2. Twenty-�rst century--Forecasts. 3.Prophecies. 4. End of the world. I. Gelfer, Joseph. II. Title: Twentytwelve. BF1999.A13 2010 001.9--dc22 2010000021

ISBN-13 978 1 84553 639 8 (hardback)

Typeset by ISB Typesetting Ltd

© Joseph Gelfer and contributors 2011

978-1-84553-639-8

Contributors vi Preface Michael D. Coe viii

1 Introduction Joseph Gelfer 1

2 The 2012 Phenomenon: New Uses for an Ancient Maya Calendar Robert K. Sitler 8

3 Maya Prophecies, 2012 and the Problematic Nature of Truth Mark Van Stone 23

4 Mayanism Comes of (New) Age John. W. Hoopes 38

5 The 2012 Milieu? Hybridity, Diversity and Stigmatised Knowledge Pete Lentini 60

6 Chichén Itzá and Chicken Little: How Pseudosciences Embraced 2012 Kristine Larsen 86

7 Roland Emmerich’s 2012: A Simple Truth Andrea Austin 108

8 The 2012 Movement, Visionary Arts and Psytrance Culture Graham St John 123

9 In a Prophetic Voice: Australasia 2012 Joseph Gelfer 144

10 Approaching 2012: Modern Misconceptions versus Reconstructing Ancient Maya Perspectives John Major Jenkins 163

Notes 182 Index 197

Contents

Contributors

Andrea Austin is an Associate Professor in the Department of English and Film at Wilfrid Laurier University. She has published on science-�c-tion literature, �lm, and video games, and on the early history of comput-ing technologies and arti�cial intelligence. She is currently completing a book-length project on the cyborg as biblical archetype.

Michael D. Coe is Charles J. MacCurdy Professor of Anthropology, Emeritus, Yale University and Curator Emeritus of the Anthropology collection in the Peabody Museum of Natural History. Coe is one of the world’s leading Mayanists. His 1966 book The Maya captured the popular imagination in regard to Maya studies.

Joseph Gelfer is an Adjunct Associate at the School of Political and Social Inquiry, Monash University. He is founding and current editor of Journal of Men, Masculinities and Spirituality and author of Numen, Old Men: Contemporary Masculine Spiritualities and the Problem of Patriarchy.

John W. Hoopes is Director of Global Indigenous Nations Studies and Associate Professor of Anthropology at the University of Kansas. His research interests include cultural ecology, ceramic analysis, and indig-enous cultures of Mesoamerica, the Isthmo-Colombian area, and the Andes. He is co-editor of Gold and Power in Ancient Costa Rica, Panama, and Colombia.

John Major Jenkins is an independent researcher who has devoted himself to reconstructing ancient Maya cosmology and philosophy. Since beginning his odyssey of research and discovery with the Maya, John has authored dozens of articles and many books, including Maya Cosmogen-esis 2012 and The 2012 Story: The Myths, Fallacies and Truth behind the Most Intriguing Date in History.

Kristine Larsen is Professor of Physics and Astronomy at Central Con-necticut State University. The author of Stephen Hawking: A Biography and Cosmology 101, much of her research centres on issues of science and

Contributors vii

society, including the prevalence of pseudoscience. She has taught pseudo-science debunking courses for the university’s Honors Program and is cur-rently a contributor for the www.2012hoax.org website.

Pete Lentini is Director and Co-Founder of the Global Terrorism Research Centre, Monash University. His research interests include neojihadism, coun-ter-terrorism and radicalisation in Australia, political violence and reconcili-ation in Chechnya, comparative extremisms and apocalyptic traditions. He is editor of Elections and Political Order in Russia and Regional Security in the Asia Pacific: 9/11 and After (with Marika Vicziany and David Wright-Neville). At present he is completing a volume entitled Neojihadism: Towards a New Under-standing of Terrorism and Extremism?

Robert K. Sitler is Professor of Modern Languages and Literatures at Stet-son University, USA, where he also serves as Director of the Latin American Studies Program. His most recent publications focus on the developing social phenomenon surrounding the 2012 date in the Maya Long Count calendar. Currently, he is translating a novel written by the Q’anjob’al Maya writer Gaspar González that focuses on the signi�cance of 2012.

Graham St John is a Research Associate at the University of Queensland’s Centre for Critical and Cultural Studies. His books include the edited collec-tions Victor Turner and Contemporary Cultural Performance and Rave Culture and Religion. Books he authored include Technomad: Global Raving Countercul-tures and Global Trance Culture: Religion, Technology and Psytrance. He is Execu-tive Editor of Dancecult: Journal of Electronic Dance Music Culture: http://dj.dancecult.net

Mark van Stone is Professor of Art History at Southwestern College. He is a leading Maya epigrapher and author with Michael Coe of Reading the Maya Glyphs. He is completing a book for Thames and Hudson tentatively titled 2012: Science and Prophecy of the Ancient Maya.

PrefaceMichael D. Coe

With all the hoopla and ballyhoo surrounding the supposed end of the world in 2012, it would be somewhat pleasant for my ego if I had started the whole uproar in a book published over four decades ago, as some Internet sites claim. But this is not what actually happened. The book was the �rst edition of The Maya, which came out in 1966 (London: Thames & Hudson), and in it I had this to say:

The idea of cyclical creations and destructions is a typical fea-ture of Mesoamerican religions, as it is of Oriental. The Aztec, for instance, thought that the universe had passed through four such ages, and that we were now in the �fth, to be destroyed by earthquakes. The Maya thought along the same lines, in terms of eras of great length, like the Hindu kalpas. There is a sug-gestion that each of these measured 13 baktuns, or something less than 5,200 years, and that Armageddon would overtake the degenerate peoples of the world and all creation on the �nal day of the thirteenth. Thus, following the Thompson correlation, our present universe would have been created in 3113 BC, to be annihilated on December 24, AD 2011, when the Great Cycle of the Long Count reaches completion (p. 149).

All well and good—I probably was out to scare my readers a bit, but the date was so far in the future that I thought that most of them would be dead anyway by that time. But wait—the annihilation date was totally wrong! I’d goofed in my calculations, which were by no means easy to accomplish in those pre-laptop computer days. In the �rst place, the start of the cal-endar should have been 3114 BCE; secondly, if I’d followed the correlation then claimed to be the correct one by Eric Thompson and others, I should have ascribed the future Armageddon to 21 December 2012. My calculation of the “End-of-the-World” date was even more cock-eyed in the second edition of my book, which appeared in 1980: 11 Janu-ary 2013! In this, as in all �ve subsequent editions, I saw no reason to change the wording of my destruction scenario, and will not for the eighth, which is now in preparation. Eventually, the scales fell from my eyes, thanks to my late colleague in Yale’s Anthropology Department, Floyd G. Lounsbury. Floyd was a leading American linguist, social anthropologist, and a polyglot; among

Preface ix

the many tongues he had mastered was Chorti’ Maya (now recognised as the language of the Classic Maya inscriptions) and that of the Oneida Indians, perhaps the world’s most dif�cult language. For many years, largely on his own, he had dedicated himself to Maya epigraphy and astronomy, helped by his strong background in mathematics. A very modest man, he was the most brilliant person I have ever known. Every few years, Floyd taught an advanced course at Yale in Maya hieroglyphic writing, and I always tried to sit in on it, as did Mayanists from other universities. It was in February 1983 that he gave several astounding—and decisive—lectures on the Maya correlation problem, and I still have my detailed notes on them. How do we know how to line up a day in the Maya Long Count calendar with a day in the Christian (Common Era) one? The pioneer in this very com-plex matter was Joseph T. Goodman, Mark Twain’s old newspaper editor, when the author worked as a young man for the Nevada City Territorial Enterprise. In 1905, retired to California, Goodman came up with the �rst reasonable cor-relation, based on the Dresden Codex, statements in Bishop Landa’s sixteenth century account of the Yucatac Maya, and historical data from the Colonial period. This was later amended in 1935 by Eric Thompson, who arrived at the Correlation Constant of 584,285 days. This is the amount of days that must be added to all the days that are recorded in a Long Count inscription to have elapsed since the starting point of the calendar, 13.0.0.0.0 4 Ajaw 8 Cumk’u, to reach what astronomers call the Julian Day Number (JDN). Using tables, it is easy to �gure out what day in the Gregorian (or Julian) calendar corresponds to the JDN. Thompson later came up with two further Correlation Constants, his third and �nal being 584,283. But Lounsbury conclusively proved that Thompson had been right with his first constant, and this is the correlation adopted by every serious Maya epigrapher known to me, and in all editions of The Maya from 1984 on. This means that the present cycle of the Long Count began on 13 August 3114 BCE (Gregorian), and will terminate on 23 December 2012. So why do all the amateur doomsday prophesiers cling to the third Thompson correlation? Because by using it, 21 December 2012 falls on a winter solstice, whereas 23 December has no discernible astronomical meaning, either to the ancient Maya or to us moderns! What about Armageddon? Did the Maya believe in a total annihilation of the universe, at the completion of 13 bak’tuns? It is certain that they did not, since a few of their Classic Period monuments record calculations of dates millions of years into the future. Nevertheless, I’m con�dent in saying that they viewed the close of the present cycle with considerable trepidation. After all, the ancient Maya were Mesoamericans, who shared a good part of their

x Preface

culture with the Aztec, and probably contributed to it. Both peoples viewed time as something that moved in great cycles, each of which ended in destruc-tion, then to be reborn as a new era, at the beginning of which the sun, moon, stars, animals, plants, and humans would have to be recreated. The Aztec, with their far simpler calendar, were not sure when the cataclysm ending our present era would occur, so their �re priests gathered at the end of every 52-year cycle on a sacred hill to see if the stars would continue their course across the night sky—or not. On the other hand, the Maya surely knew when this would happen. In the Dresden Codex (the most complete of the four surviving Maya bark-paper books), one terrifying page depicts a universal deluge: above, a cosmic crocodile spews water from its open jaws, the malevolent old Moon Goddess upturns a jar of water, and the God of War (God L) hurls darts down upon the earth. The hieroglyphic text above is much worn away, and contains no date, but the sur-viving glyphs talk ominously of a black sky and black earth. My colleague John Hoopes has reminded me that the very �rst person to study this codex, Ernst Förstemann (the Royal Librarian of Dresden and the man who discovered the Maya Long Count), said as early as 1901, “This page can denote nothing but the end of the world.” Curiously, only one Classic Maya monument records the 13.0.0.0.0 4 Ajaw 3 K’ank’in ending date: this is the now famous, but badly battered Monument 6 from the much-destroyed site of Tortuguero in Tabasco, Mexico. The phrase that follows the date predicts the descent to earth of a god called Bolon Yokte, about whom we know little except that, along with God L, he seems to be present at the beginning and ending of the great 13 bak’tun cycles. What about the contemporary Maya? How do they feel about this? In Yucatán, one need not dig up a supposed “Maya princess” or a self-appointed “Maya shaman” to provide an “End-of-the-World” scenario, as some websites have done. The least acculturated Maya on the peninsula are to be found in parts of the state of Quintana Roo. These are followers of a native, millenar-ian religion known as the Cult of the Talking Cross; it has strong roots in the beliefs and practices of the pre-Spanish Maya. When anthropologist Paul Sul-livan was among the Talking Cross villagers between 1978 and 1986, they told him of a prophecy of an Armageddon—that the end of the world would occur a few years past 2000 CE, when a Great War would take place, a new king would awaken in the ancient city of Chichén Itzá, and a petri�ed Feathered Serpent would come to life and in�ict havoc on the creatures of this creation. So much for the admittedly scanty information on what the ancient Maya, and some of their descendants, thought and think about the End of Days. How-ever, the real story of the 2012 phenomenon, as will be seen in this volume, is

Preface xi

what it tells us about contemporary Americans. Back in 1917, H. L. Mencken commented on “the virulence of the national appetite for bogus revelation,” and there is abundant evidence that this disease has continued unchecked into the twenty-�rst century. Here is the most scienti�cally and technologically advanced country that has ever existed, but in which, 150 years after the publi-cation of The Origin of Species, a large majority of its inhabitants reject the facts of evolution. Here is a country that can send mechanised probes to the surface of Mars, and satellites to the edge of the solar system, but in which gullible citizens �ock in droves to a Kentucky museum that claims the world is no more than 6,000 years old, and that humans once interacted with dinosaurs. We Westerners are credulous people, I’m afraid, ever willing to swallow a lucrative media cocktail that features crystal skulls, UFOs, crop marks, galactic alignments, killer stars and rogue planets, New Age portents and all the other nonsense served up by Hollywood, the Internet, and a host of scare-scenario books. I think it is true that the ancient Maya savants, had they survived into our own time, would have been seriously disturbed by the close of our particu-lar Great Cycle of 5,125 years on 23 December 2012. But, to paraphrase the New Testament, “render unto the Maya what is Maya, and unto science what belongs to science.” The Maya were adept at many things, including math-ematics and rudimentary, naked-eye astronomy, but their mystic take on the end of the present world is trumped any day by what modern science has to tell us about these matters.

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1 Introduction Joseph Gelfer

The Road to 2012

Recently I was at my local cinema—the Sunshine Village Cinema, to be exact—in Melbourne’s western suburbs. The air was a fug of noodles and KFC from the adjoining food court, the amusement arcade hammering noise like a battleground. The foyer was thick with hooded youths armed with super-sized drinks, plus a sprinkling of gold-class tickets holders on their way to their more exclusive foyer serviced with sparkling wine and nibbles. We were there to see John Cusack save the world in Roland Emmerich’s blockbuster 2012, the one with the waves overtopping the Himalaya and engul�ng a remote Buddhist monastery. It’s a long way from Maya prophecy, on which the 2012 phenomenon is said to be based, to the Sunshine Village Cinema; a long way, even, from my own recent awareness of 2012. “How did you �rst hear of 2012?” is one of the �rst questions researchers of the subject tend to ask. Let me brie�y sketch my own journey to this point. I came to 2012 relatively late in the game, in 2003. I had read Daniel Pinchbeck’s Breaking Open the Head (2002) in which the author docu-ments his psychedelically-inspired awakening to a world beyond his pre-viously rationalistic and journalistic mindset. It was a good book, and I looked the author up on the Internet, exchanged a few emails and began to partake in conversations with him and other readers on his discussion forum (it was in the forum that I �rst communicated with John Hoopes, who contributes a chapter to this book; I doubt either of us would have expected to be collaborating on this project six years later).1 For some time the forum was a vibrant little community. There were the usual range of in�ammatory crackpots one �nds on the Internet, but also a number of thoughtful people, sharing ideas around spirituality and sus-tainability. References to 2012 can be seen in the earliest threads on the forum, in which Pinchbeck highlights the 2012 predictions of (amongst others) José Argüelles and Terence McKenna, but it is one theme among many. I enjoyed the forum enough to engage in 2005 on a magazine project with Pinchbeck which intended to provide a venue for the intellectu-ally vigorous treatment of alternative spiritualities and the solutions

2 Gelfer

they could provide for society (for some, in the build-up to 2012). Thanks to Pinchbeck’s impressive connections, the project gathered some reasonable momentum. On the magazine’s promotional �yer, the musician Sting praised it, framing it against “today’s publishing world, [where] magazines pretend-ing ‘hipness’ merely succeed in mirroring the unconscious nihilism of their corporate masters”; Mark Achbar, producer/co-director of the popular docu-mentary movie The Corporation, said it promised to be “just what the Shaman ordered: a constant �ow of positive strategies for a thriveable future.” However, despite such ringing endorsements, the magazine became an example of how countercultural themes such as 2012 can become all-too-easily commodi�ed. The magazine’s business advisors began to shift the focus away from the sustainability content towards its �nancial sustainability. Before long, the magazine was part of a larger business plan which included a membership organisation designed to sell alternative lifestyle products and services, which went on to eclipse and spell the end of the magazine. There was only ever a prototype edition published of Evolver, which was distrib-uted to potential investors and stakeholders; if you �nd a copy, you will see my name on the masthead as Contributing Editor. Preceding and during the development of Evolver, Pinchbeck became increasingly aligned with 2012 and his prophetic role within it, as outlined in his book 2012: The Return of Quet-zalcoatl (2006). Neither the business strategies around the magazine nor the suggestion of prophetic revelation were particularly to my taste, so I withdrew to a position of interested observer. In 2006, the academic study of 2012 got a boost in the form of Robert Sitler’s paper “The 2012 Phenomenon: New Age Appropriation of an Ancient Mayan Calendar” in Nova Religio: The Journal of Alternative and Emergent Reli-gions (also contained in this volume). Mayanists had been aware for some time that various individuals in what can loosely be described as “New Age” circles had been revisioning Maya prophecies, but Sitler was the �rst to write about it in a broader context: I read his paper with interest, and began to think more closely about 2012 as a �eld of research. A year later, I presented my �rst �ndings at a conference about how 2012 prophecy manifests in Aus-tralia (Gelfer 2007). A year later again, one of the conference organisers, Ibra-him Abraham, put me in touch with Pete Lentini at Monash University who was interested in 2012 (and also contributes to this volume). Between Robert Sitler, Pete Lentini, John Hoopes (who had gone on to contribute extensively to and even moderate the Internet forum Year 2012 on Tribe.net2) and myself, there appeared to be a growing momentum of academic interest in 2012 stretching beyond the study of the Maya, and hence this volume was born. But why tell these stories? First, for the sake of disclosure. My contributions

1 Introduction 3

to Evolver historically aligns me in some ways with the 2012 phenomenon this book critiques. In the past, before my academic turn, I made a few dollars writing popular articles about themes intersecting with 2012 (Gelfer 2003, 2004) which even led to a picture of me appearing in the 2006 “13 Moon Syn-chronometer” (which enables readers to synchronise the Gregorian calendar with Argüelles’ Dreamspell calendar).3 More recently, the online incarnation of Evolver—Reality Sandwich—published an excerpt of my research in the area of masculinity and spirituality (Gelfer 2009). It is also important, I believe, to locate the researcher in the research, and go some way to qualifying the myth of academic objectivity. But more importantly, such stories and connections are the lifeblood of 2012. As the proceeding chapters show, the 2012 phenom-enon is a complex mosaic of interrelated elements—a historical legacy here, a conversation there—which often come together via synchronicities that many see themselves as evidence of the prophetic nature of 2012. My own relation-ship with 2012 has been propelled by an equally diverse sequence of events: serendipitous literature discoveries, unusual online relationships, questions from students after a 2012 lecture, 2012 graf�ti in a Melbourne laneway…4 I’ve often thought a diagrammatic representation of the 2012 phenomenon would be particularly fascinating to study: while this book highlights some of the connections such a diagram would make, it would also feature on it.

Chapter Outline

I have not sought to present a singular view on 2012 in this volume. While most of the contributions are rather sceptical in their reading of 2012, others are less so. As such, there are some internal contradictions. Some of these contradictions function at a broad level: for example, the value or problematic nature of using or appropriating indigenous motifs within non-indigenous spiritualities. Other contradictions are more speci�c and textual: for exam-ple, readers may be interested in comparing some of the statements in the main chapters about John Major Jenkins with his own concluding chapter contained within this volume. We begin with an updated reprint of Sitler’s paper “The 2012 Phenomenon” in which he offers an introduction to the Maya Long Count calendar, an inter-pretation of which provides the historical basis for 2012. In short, the current (thirteenth) cycle of the Long Count will end on 21 December 2012, and many people believe this will result in the end of the world, or mark a transition into a new form of global consciousness. Sitler then provides an introduction to some of the key leaders of the 2012 phenomenon; chief among these leaders is José Argüelles, who invented the Dreamspell calendar and who perceives

4 Gelfer

himself to be a reincarnated Maya priest who has returned to close the cur-rent cycle of the Long Count (Argüelles’ untimely death in 2011 meant he did not in the end close the cycle). Aside from Argüelles and a range of other lead-ers of both non-Maya and Maya origin, Sitler notes the work of John Major Jenkins as one of the most thorough of independent researchers in the 2012 �eld who has focused on the astronomical signi�cance of the beginning of the Long Count. Sitler concludes with an overview of how various Maya under-stand themes of world renewal and apocalypse and how the broader uptake of 2012 has fed back into some Maya presentations of the same. Mark Van Stone’s chapter “Maya Prophecies, 2012 and the Problematic Nature of Truth” argues that while the whole 2012 phenomenon is based on the suggestion that a cycle of time will close on 21 December 2012 and usher in a New Order, the Maya perception of “truth” and inconsistencies between prophesies result in a focus on 2012 being problematic. For example, the Maya had no Bible: like the Classical Greeks and Romans, they were not wedded to, nor con�ned by a sacred scripture-from-on-high. Therefore they took their myths much less seriously than we do, and freely improvised vari-ations, inversions, and even satires of their gods and myths. When modern interpreters look at the Maya Popol Vuh or the Long Count date 13.0.0.0.0, they often fail to consider the Mesoamerican’s attitude toward “truth” and “accuracy,” which we might call “casual” or “�exible.” Further still, any reading of Maya prophecies must take into account that they are fragmented, contra-dictory, manipulated, and generally misunderstood. Finally, there is no clear Maya interpretation of destruction, renewal, or improvement connected to the coming 13.0.0.0.0 “end date” in Maya literature. John Hoopes’ chapter “Mayanism Comes of (New) Age” provides what might be called a “pre-history” of the contemporary 2012 phenomenon. Hoopes de�nes the concept of “Mayanism” as an eclectic blend of New Age beliefs whose historic roots are to be found in the early 16th century Uto-pianism of Christopher Columbus and Sir Thomas More and 19th century Spiritualism. Fuelled by the commercially successful popularisation of myths about extraterrestrial visitations in the past and present, the persistence of a vibrant psychedelic counterculture, ongoing interest in shamanism and alter-native medicine, and the ubiquitous Internet, the spread of the 2012 meme has created a context for the birth of new religious movements. These draw upon themes prevalent in science �ction and fantasy literature, role-playing games, cinema, pseudoscience and popular misconceptions about indigenous cultures of the Americas. The central belief of Mayanism is that the lost Utopia of an ancient civilisation can be revived in the future, bringing about a New World Order in which all illnesses of the spirit, the body, and the planet can

1 Introduction 5

be healed. Unfortunately, Hoopes argues that Mayanism thrives on ignorance and gullibility and is fraught with problems of elitism, neo-Fascism, anti-Semitism, and racism. Pete Lentini’s chapter “The 2012 Milieu? Hybridity, Diversity and Stigma-tised Knowledge” continues this broadening of 2012 beyond the work of May-anists. Lentini shows that although most commonly associated with Maya prophecies and astronomy, belief and/or hope in an apocalypse or major event occurring on 21 December 2012 is shared by a diverse collection of the-ological and other communities and subcultures, ranging from various New Age spiritualities, UFO, Planet X (Nibiru), angelic, lost civilisations, and anti-government conspiracy enthusiasts. In addition to maintaining a common credence that something profound will occur on that particular solstice, all groups advocate belief in, and promote the legitimacy of what Michael Barkun (2003) has identi�ed as “stigmatised knowledge.” Moreover, these groups borrow different themes from each others’ traditions on 2012’s sig-ni�cance and events. Such interaction and cross-fertilisation suggests that the discourses that frame 2012 debates are not just recovered and rehabilitated ancient prophecies, but that they constitute continuously evolving contem-porary narratives, developed by multiple streams of stigmatised knowledge, fostered through various media, and virtual and physical spaces that gener-ate a plurality of perspectives, and form patterns of interaction akin to Colin Campbell’s (2002) legendary cultic milieu. Lentini pursues this argument via an extensive case study of YouTube videos focusing on the theme of 2012. Kristine Larsen’s chapter “Chichén Itzá and Chicken Little: How Pseudo-sciences Embraced 2012” brings some hard science to the table, following Carl Sagan’s (1997) interpretation of pseudoscience as that which contains untested and/or untestable propositions that are not subject to scienti�c testing but which are couched in scienti�c language. Larsen claims that the 2012 phenomenon bases much of its argument on pseudoscience such as: the catastrophic collapse of the earth’s magnetic �eld, often in conjunction with extreme solar �are activity; a sudden shift of the earth’s true poles, resulting in massive earthquakes, tsunamis and the eruption of supervolcanoes such as the Yellowstone Caldera; the collision with or in�uence upon earth by Planet X and other alleged planetary alignments in our region of space. Larsen concludes with an examination of the role the media plays in promoting pseudoscience by prioritising sensationalism over substance and confusing viewers as to the nature of their presenters’ expertise. Andrea Austin’s chapter “Roland Emmerich’s 2012: A Simple Truth” offers an early reading of the movie that for many will be their entry point to 2012. First, Austin notes the obvious biblical overtones of the movie through various

6 Gelfer

visual pre-cursors before the presentation of the technologised arks (com-plete with exotic animals), in which a comparison is also drawn with medi-eval miracle plays. Second, the movie is situated within a broader typology of disaster movies that feed into the apocalyptic imagination. Austin concludes in upbeat territory, suggesting the movie, like the medieval miracle plays it echoes, is a vehicle for a positive folk message for its popular audience. Graham St John’s chapter “The 2012 Movement, Visionary Arts and Psytrance Culture” continues the more optimistic presentation of 2012. Inher-iting ecstatic and re�exive countercultural trajectories, psychedelic trance (or psytrance) culture is a chief vehicle for the 2012 movement. St John addresses this development with attention to the interventions of both José Argüelles (who initiated the Planetary Art Network and its Dreamspell Calendar) and Terence McKenna (who invented the novelty theory Timewave Zero), whose ideas have been adopted within a contemporary visionary arts movement responsive to global ecological crisis. With culturally diverse international music and dance events, psytrance has become a staging ground for the inter-related quests for calendar change and new consciousness. Investigating how the inspired commitment toward cultural redress is mobilised within alterna-tive culture, St John addresses the role of psytrance in this transnational revi-talisation movement. My own chapter “In a Prophetic Voice: Australasia 2012” picks up some of St John’s themes and examines how they function in Australia and New Zealand. While largely an American phenomenon, 2012 also has a particular �avour when viewed regionally in Australasia, both in terms of how global 2012 writers view Australasia and how Australasian writers view themselves. Speci�cally, following Sitler (2006), I look at how indigenous spiritual themes are employed in an Australasian context, and the tension this creates between opening new possibilities for white Australasians and problematising indig-enous political agency. I conclude with a look at some of the prophetic nar-ratives which offer scenarios for Australasia in 2012, and speculate about the unique position the region may hold as the momentous date unfolds. We conclude with a chapter from John Major Jenkins, the 2012 writer identi�ed in Sitler’s (2006) article as having engaged more than other “pop-ular” writers with Maya history and culture. It would be inappropriate to describe this chapter as a “right to reply,” as I did not ask Jenkins to respond systematically to the way 2012—and his role in it—has been portrayed else-where in this volume. Instead, in his contribution “Approaching 2012: Modern Misconceptions versus Reconstructing Ancient Maya Perspectives” Jenkins offers a more general take on how he believes 2012 and his own work has been misrepresented in the media and by academic researchers in general.

1 Introduction 7

Jenkins concludes with a discussion of unfolding translations and interpreta-tions of Monument 6 at Tortuguero, which he argues adds further support to his theory that the Maya intended the 2012 cycle ending to be anchored to a solstice alignment with the dark rift of the Milky Way. I believe it is very useful to have Jenkins’ account of his work alongside the rest of the chapters, which functions—albeit in some minor way—as a bridge between the academic and non-academic communities. In conclusion, the year I have spent gathering this collection has been most satisfying. It is unusual to engage with other researchers of such fun-damentally different disciplines within the same broad topic. I leave this task knowing far more about 2012 than I did before, yet at the same time realising these pages have only scratched the surface of 2012. This collection provides a snapshot of how 2012 is interpreted by a handful of researchers several years before the date in question. It will be of particular interest to see how these interpretations compare with those that are undertaken contemporaneously with 2012. And of course, while the 2012 event will pass into history, its sig-ni�cance will remain. Even if none of the predicted world-changing events take place, 2012 will forever be a classic example of the constantly evolving nature of the “new” age, and no doubt prove to be an integral element of its “new” manifestations.

References

Barkun, Michael, A Culture of Conspiracy: Apocalyptic Visions in Contemporary America (Berke-ley, CA: University of California Press, 2003).

Campbell, Colin, “The Cultic Milieu,” in Jeffrey Kaplan and Heléne Lööw (eds.), The Cultic Milieu: Oppositional Subcultures in an Age of Globalization (Lanham, MD: AltaMira Press, 2002), pp. 12–25.

Gelfer, Joseph, “A Year of 13 Moons,” Rainbow News (October/November 2003): 29–30.— “The Dreaming Project,” Rainbow News (June/July 2004): 52–53.— “In a Prophetic Voice: Australia 2012” (paper for the Australian Association for the Study of

Religions, Australian Catholic University, 8 July 2007).— “Masculine Spiritualities and the Problem of Patriarchy,” Reality Sandwich (2009).

http://www.realitysandwich.com/masculine_spiritualities_and_problem_patriarchy (accessed 29 December 2009).

Pinchbeck, Daniel, Breaking Open the Head (New York: Broadway Books, 2002).— 2012: The Return of Quetzalcoatl (New York: Tarcher, 2006).Sagan, Carl, The Demon-Haunted World (New York: Ballantine Books, 1997).Sitler, Robert K., “The 2012 Phenomenon: New Age Appropriation of an Ancient Mayan Cal-

endar,” Nova Religio 9, 3 (2006): 24–38.

References

1 Introduction

Barkun, Michael, A Culture of Conspiracy: ApocalypticVisions in Contemporary America (Berkeley, CA: Universityof California Press, 2003).

Campbell, Colin, “The Cultic Milieu,” in Jeffrey Kaplan andHeléne Lööw (eds.), The Cultic Milieu: OppositionalSubcultures in an Age of Globalization (Lanham, MD:AltaMira Press, 2002), pp. 12–25.

Gelfer, Joseph, “A Year of 13 Moons,” Rainbow News(October/November 2003): 29–30.

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2 The 2012 Phenomenon: New Uses for anAncient Maya Calendar

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3 Maya Prophecies, 2012 and theProblematic Nature of Truth

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Tansey, Stephen, Politics: The Basics (London: Routledge,1995).

Thornton, Sarah, Club Cultures: Music, Media andSubcultural Capital (Cambridge: Polity Press, 1995).

Weber, Eugen, Apocalypses: Prophecies, Cults, andMillennial Beliefs through the Ages (Cambridge, MA: HarvardUniversity Press, 2000).

Wright-Neville, David, and Debra Smith, “Political Rage:Terrorism and the Politics of Emotion,” Global Change,Peace and Security 21, 1 (2009): 85–98.

Videography and Discography

2012gregg. 2009. “(1of 3) 2012 Maya Calendar, Doomsday orAscension (2009)” (21 April). Retrieved fromhttp://www.youtube.com/watch?v=hSfdPtFvgIU. All video URLsaccessed 26 September 2009.

911investigator. 2008. “Illuminati 2012 Secrets of ReligionEvolution 3” (26 April) Retrieved fromhttp://www.youtube.com/watch?v=frFQF_WjnrI.

AndrosEnigmaX. 2007. “Are You Ready? 3 (Answers & Facts)”(8 July). Retrieved from http://www.youtube.com/watch?v=U-3RLx_4Y5Y.

Ashatur 2008. “The Maya Calendar” (21 January). Retrievedfrom http://www.youtube. com/watch?v=YhTjrQSfWCs.

Ashe, Ken (Exec. Prod.), Sarah Hollister (Writer andProd.), Larry Weitzman (Writer and Prod.), Andy Pickard(Dir.) and Jim Podhoretz (Writer). 2009. Nostradamus 2012.A&E Television Networks. Retrieved fromhttp://video.google.com/videoplay?docid=3213449483968654266#.

axis4peace 2009. “60 Minutes, Swine Flu Vaccine Warning,1979 pt 1” (24 September). Retrieved fromhttp://www.youtube.com/watch?v=HEJyUgt7lY8.

Begintoopenyourmind 2009. “David Icke The Coming ThirdWorld War 19-4-09” (19 April). Retrieved fromhttp://www.youtube.com/watch?v=rZVw9Fls-tg.

bikini111 2008. “Planet X Nibiru Prophecy” (22 February).Retrieved from http://www.youtube.com/watch?v=14SWOiG-vtE.

bikini1212 2008. “Planet X Video: Nibiru Annunaki” (20August). Retrieved from http://www.youtube.com/watch?v=oAmIZwntGq0.

birdman12708 2008. “End of Ze World” (14 July). Retrievedfrom http://www.youtube. com/watch?v=nZMwKPmsbWE.

bonsterz 2009. “Annunaki 2012” (2 March). Retrieved fromhttp://www.youtube.com/ watch?v=OH20rhvXYn8.

ClevverMovies. 2009. “2012 Movie Trailer” (4 May).Retrieved from http://www.youtube. com/watch?v=zvM8fE3zCWY.

Clixster 2008. “Planet X Video-Planet X Nibiru” (20August). Retrieved from http://www.youtube.com/watch?v=YNKctJV07DE.

Clixster 2009. “2012 Prediction and Prophecy” (12 March).Retrieved from http://www.youtube.com/watch?v=XDJSlbLm_F8.

DiscloseTV. 2008. “Fox News about 2012 Planet X Nibiru” (24July). Retrieved from http://www.youtube.com/watch?v=B1tRm1WEM7s.

doomsdaytubedotcom. 2009. “Planet X Nibiru Nasa 2012Doomsday Info Leaked” (21 March). Retrieved fromhttp://www.youtube.com/watch?v=aNZ8mu08RBk.

EducateYourselfOrg. 2009. “Nibiru 2012, Illuminati history”(17 September). Retrieved fromhttp://www.youtube.com/watch?v=Iempod2GaAg.

EmbarkToHeaven. 2009a. “December 21 2012 THE END? (Part 1of 6)” (23 January). Retrieved fromhttp://www.youtube.com/watch?v=XAtgPaggeTM.

EmbarkToHeaven. 2009b. “December 21 2012 THE END? (Part 2of 6)” (23 January). Retrieved fromhttp://www.youtube.com/watch?v=FodtX8C2SCA.

EmbarkToHeaven. 2009c. “December 21 2012 THE END? (Part 3of 6)” (23 January). Retrieved fromhttp://www.youtube.com/watch?v=txFNP3A5WnM.

EmbarkToHeaven. 2009d. “December 21 2012 THE END? (Part 6of 6)” (23 January). Retrieved fromhttp://www.youtube.com/watch?v=6vfn9ss2nwQ.

Emmerich, Roland (Director/Writer) and Harald Kloser(Writer) 2009. 2012. Sony Pictures.

EndDaysFilms. 2009a. “Planet X Nibiru Nasa 2012 DoomsdayCollision on Earth” (30 March). Retrieved fromhttp://www.youtube.com/watch?v=fkM-_VB5mnc.

EndDaysFilms. 2009b. “Pole Shift Leaked Real Nasa DoomsdayInfo 2012 on Galactic Alignment” (1 April). Retrieved fromhttp://www.youtube.com/watch?v=Rx7AFKVghfs.

EndTimeDelusion1. 2009. “Dr Scott Johnson-Obama’sCitizenship Lies & Morality Exposed! 3/37” (10 July).Retrieved from http://www.youtube.com/watch?v=_bmfB9dUnCs.

enmedia. 2007. “December 21 2012 THE END” (2 July).Retrieved from http://www.youtube. com/watch?v=11iCmzGnOI8.

enmedia. 2009a. “FOX News: Geraldo on December 21 2012Doomsday” (2 January). Retrieved fromhttp://www.youtube.com/watch?v=c7uNJF3w2NI.

enmedia. 2009b. “The Web Bot and 2012” (2 January).Retrieved from http://www.youtube. com/watch?v=GcGPVyWngxQ.

enmedia. 2009c. “Pole Reversal-Polar Shift and December 21

2012” (3 January). Retrieved fromhttp://www.youtube.com/watch?v=CxDFR5lKCNE.

enmedia. 2009d. “Nostradamus 2012 Part 1of 10” (6 January).Retrieved from http://www. youtube.com/watch?v=fkmu0sIXEFE.

enmedia. 2009e. “Doomsday 2012: The End of Days 1 of 5” (8January). Retrieved fromhttp://www.youtube.com/watch?v=oNXEFjnbItE.

Everhart, Nick (Director/Writer) 2008. 2012: Doomsday.Faith Films.

lipe687. 2008. “Nibiru 2012-The End of the World” (11 May).Retrieved from http://www. youtube.com/watch?v=pS7Rky3V7Wk.

frozenbackgroundprod. 2008. “2012 movie of�cial teasertrailer doomsday summer movies new moon trailer twilight”(29 November). Retrieved from http://www.youtube.com/watch?v=_ePlE3XoPIQ.

futurestartsnow. 2008. “2012 The Movie Trailer” (12 March).Retrieved from http://www. youtube.com/watch?v=gVi_2lHBVhQ.

george20george. 2007. “2012: Dooms Day” (8 September).Retrieved from http://www. youtube.com/watch?v=4psUkHvcFO8.

GmH778. 2009. “The Conspiracy behind 2012!!! The FACTS!!!”(25 February). Retrieved fromhttp://www.youtube.com/watch?v=fAwvu4nam88.

gurudevi. 2007. “Welcome to 2012” (31 January). Retrievedfrom http://www.youtube. com/watch?v=vezzcjLrE74.

hollywood streams. 2009. “2012 Trailer HD” (18 June).Retrieved from http://www.youtube. com/watch?v=Hz86TsGx3fc.

IlluminatiAgenda. 2009. “Svali, Former Illuminati: Revealsthe inner workings before her death (1 of 9)” (17 May).Retrieved from http://www.youtube.com/watch?v=0vyB-L39nik.

ilovewolf2009. 2009. “California’s Monster Fire (2009)OMG!” (30 August). Retrieved fromhttp://www.youtube.com/watch?v=-_-VG5fZD8E.

Jenkins, John Major 2007. Unlocking the Secrets of 2102:Galactic Wisdom from the Ancient Skywatchers. Sounds True.

Lungold, Ian Xel 2006. Welcome to the Evolution. NewScience Ideas/UFO Video, Inc. Co.

Luuuler. 2008. “Illuminati Freemason III New World Order2012 Part 1” (17 November)http://www.youtube.com/watch?v=YkOy7c7hhss.

manytouchstone. 2009. “NOSTRADAMUS 2012 part 1 of 12 TheHistory Channel” (13 February). Retrieved fromhttp://www.youtube.com/watch?v=p5cI7qUBo4s.

md0206. 2006. “The Maya Calendar-Welcome to the Evolution2012” (8 December). Retrieved fromhttp://www.youtube.com/watch?v=YomEEicpxcc.

ParanormalFilm. 2008. “Antichrist Illuminati Obama NewWorld Order Agenda 2012 Exposed” (19 June). Retrieved fromhttp://www.youtube.com/watch?v=Xld4P4nz5hA.

popthetime. 2006a. “Dec 21, 2012-End of the World?- Part 1of 6” (6 April). Retrieved fromhttp://www.youtube.com/watch?v=-KGg0BWFb-4.

popthetime. 2006b. “Dec 21, 2012-End of the World?- Part 3of 6” (6 April). Retrieved fromhttp://www.youtube.com/watch?v=H7wc77WX1h8.

popthetime. 2006c. “Dec 21, 2012-End of the World?- Part 4of 6” (6 April). Retrieved fromhttp://www.youtube.com/watch?v=hD5_1xA6c8o.

ramir233. 2007. “NEW 2012 Trilder, Farewell Atlantis {HD}Real One!” (20 June). Retrieved fromhttp://www.youtube.com/watch?v=iD84F05WVEE.

rep0eagle. 2007. “2012: The Polar Shift Explained” (13July). Retrieved from http://www.youtube.com/watch?v=4Lhs7VR52Bg.

rep0eagle. 2009. “2012: Nostradamus Predictions” (7January). Retrieved from http://www.youtube.com/watch?v=IaPa-b9j7oo.

rockislerecords. 2008. “ufo sighting oct 20 2008 USA,providence rhode island part 1 of 3” (21 October).Retrieved from http://www.youtube.com/watch?v=B2M78TI0b5w.

roderickcaparoso. 2008. “Nasa Talks about 2012” (2 August).Retrieved from http://www. youtube.com/watch?v=OVluo-u_xQk.

Romyazul. 2009. “Nostradamus 2012 1-11. History Channel.HQ” (9 January). Retrieved from

http://www.youtube.com/watch?v=6UptO96MH3E.

Rose, Sharon (Writer/Director) 2006. 2012: The Odyssey.Sacred Mysteries Productions.

Sarastarlight. 2006. “2012. World War III: Nuclear War:Atomic Explosions. Hydrogen Bombs. Doomsday End of TheWorld” (6 November). Retrieved from http://www.youtube.com/watch?v=M_jws2AsS0g.

Sarastarlight. 2008a. “2012 Doomsday? Lost CivilizationsLost Continents Atlantis Egypt Lemuria Mu Maya Calendar”(6 August). Retrieved from http://www.youtube.com/watch?v=-nNZOjDi_dQ.

Sarastarlight. 2008b. “2012: Doomsday? Fall of the AztecEmpire: Return of the Serpent God of the Cross. MayaCalendar” (11 August). Retrieved fromhttp://www.youtube.com/ watch?v=Lcx7JlDeiNk.

Schio, Jeff and Tim Evans (Dirs) 2007. Doomsday 2012: TheEnd of Days. Mornington Entertainment/A&E TelevisionNetworks.

SkywatchMedia. 2007. “Nibiru-Planet of the Crossing” (3April). Retrieved from http://www.youtube.com/watch?v=mkv4chj47XY.

speculative2012. 2008. “Doomsday 2012: The End of Days (1of7) Introduction” (2 July). Retrieved fromhttp://www.youtube.com/watch?v=4Y4EiFeTQ3s.

TedCrusty. 2009. “2012 End of the World-Meteor Proof” (22May). Located at http://www.youtube.com/watch?v=ApUDP-6xqxQ.

TerraHope. 2008. “The Atlantis Prophecy 2012 The Truth andWhy Part 1” (9 November). Retrieved fromhttp://www.youtube.com/watch?v=Ow29o8E7-Dk.

theduderinok. 2007. “Terrence McKenna Zuvuya 2012” (3April). Retrieved from http://www.youtube.com/watch?v=uzxHtIMy95M.

thescholarsociety. 2008. “Armageddon, prophecy 2012,famine, wars, alien agenda, NWO” (26 December). Retrievedfrom http://www.youtube.com/watch?v=oMhGWgHt6Zo.

trailers. 2008. “2012-Of�cial Trailer” (15 December).Retrieved from http://www.youtube. com/watch?v=lKbEI8pDz0A.

UFOFootage2. 2009. “Raw UFO Footage plus Report on SightingAmusement Park UFO Aliens” (2 September). Retrieved fromhttp://www.youtube.com/watch?v=ybDTYTT0r-A.

Weller, Robb (Exec. Producer), Gary H. Grossman (Exec.Producer), Steve Large (Exec. Producer), Gabriel Vandervort(Producer/Writer) 2002. UFOs in the Bible. Weller/GrossmanProductions, Inc. A&E Television Networks.

Yliyah2. 2007. “2012, Web Bot, Black Hole, and End of Days”(19 December). Retrieved fromhttp://www.youtube.com/watch?v=6vLdy1gdQ7M.

yowbooks. 2007a. “Surviving 2012 and Planet X-Part 1 of 5:The Threat” (3 September). Retrieved fromhttp://www.youtube.com/watch?v=8S0bj76389U.

yowooks. 2007b. “Surviving 2012 and Planet X-Part 2 of 5:Scienti�c Proof” (3 September). Retrieved fromhttp://www.youtube.com/watch?v=sjjrStDxTrc.

yowbooks. 2009. “Planet X/Nibiru Flyby Scenarios February2009 Report” (9 February). Retrieved fromhttp://www.youtube.com/watch?v=tf3jPtaq9Q4.

zerosum2012. 2007a. “Lost Books of Nostradamus 2012 andOphichus 1 of 3” (6 November). Retrieved fromhttp://www.youtube.com/watch?v=jF0CHi1RXX0.

zerosum2012. 2007b. “Lost Books of Nostradamus 2012 andOphichus 3 of 3” (6 November). Retrieved fromhttp://www.youtube.com/watch?v=IbpER_qKkcI.

6 Chichén Itzá and Chicken Little: HowPseudosciences Embraced 2012

Anastas, Benjamin, “The Final Days,” The New York Times(2007). Retrieved from http://www.nytimes.com/2007/07/01/magazine/01world-t.html.

Aveni, Anthony F., Skywatchers (Austin, TX: University ofTexas Press, 2001).

Balick, Bruce, and Robert L. Brown, “Intense Sub-arcsecondStructure in the Galactic Center,” Astrophysical Journal194 (1974): 265–70.

BBC News, “Girl Suicide ‘over Big Bang Fear’,” BBC News(2008). Retrieved from http://news.bbc.co.uk/2/hi/7609631.stm.

Berthold, Peter, Bird Migration (Oxford: Oxford UniversityPress, 2001 [2 nd ed.]).

Braden, Gregg, Awakening to Zero Point (Bellevue, WA: RadioBookstore Press, 1993 [rev. ed.]).

Brown, Mike, “Sony Pictures and the End of the World,” MikeBrown’s Planets (2009). Retrieved from

Burroughs, William James, Weather Cycles: Real orImaginary? (Cambridge: Cambridge University Press, 2003[2nd ed.]).

Cain, Fraser, “Next Solar Max Will Be a Big One,” UniverseToday (2006). Retrieved from http://

Casadio, Roberto, Sergio Fabi, and Benjamin Harms, “On thePossibility of Catastrophic Black Hole Growth in theWarped Brane-World Scenario at the LHC,” Arxiv: 0901.2948v3[hepph] (2009). Retrieved fromhttp://arxiv.org/PS_cache/arxiv/pdf/0901/0901.2948v3. pdf.

Chang, Kenneth, “Magnetic Field Is Fading, But No DireEffects Are Foreseen,” New York Times (2003). Retrievedfrom http://www.nytimes.com/2003/12/12/science/12MAGN.html.

Davis, Marc, Piet Hut, and Richard A. Muller, “Extinctionof Species by Periodic Comet Showers,” Nature 308 (1984):715–17.

Evans, William, “They Are out to Get Us,” Mercury 24, 6(1995): 23–17.

Feder, Kenneth L., “Irrationality and Popular Archaeology,”American Antiquity 49, 3 (1984): 525–41.

Gaherty, Geoff, “Starry Night Looks at Doomsday,” StarryNight Times (2008). Retrieved fromhttp://www.starrynighteducation.com/sntimes/2008/06/#art1.

Geryl, Patrick, How to Survive 2012 (Kempton, IL:Adventures Unlimited Press, 2007).

Gropman, Donald, and Kenneth Mirvis, Comet Fever (New York:Simon and Schuster, 1985).

Hapgood, Charles H., Path of the Pole (Kempton, IL:Adventures Unlimited Press, 1999 [2nd ed.]).

Hathaway, David, “Solar Cycle Prediction,” Solar Physics(2009). Retrieved from http://solarscience.msfc.nasa.gov/predict.shtml.

Heiser, Michael S., “Sitchin Is Wrong” (n.d.). Retrievedfrom http://www.sitchiniswrong.com.

Iorio, Lorenzo, “Constraints on Planet X/Nemesis from SolarSystem’s Inner Dynamics,” Arxiv: 0904.1562v4 [gr-qg](2009). Retrieved from http://arxiv.org/PS_cache/arxiv/pdf/0904/0904.1562v4.pdf.

Jacobs, J. A., Reversals of the Earth’s Magnetic Field(Cambridge: Cambridge University Press, 1994 [2nd ed.]).

Jenkins, John Major, Galactic Alignment (Rochester, VT:Bear & Co., 2002).

Johnson, Jr., John, “Scientists Try to Calm ‘2012’Hysteria,” Los Angeles Times (2009). Retrieved from

Joseph, Lawrence E., Apocalypse 2012: A ScientificInvestigation into Civilization’s End (New York: MorganRoad Books, 2007).

Kopper, John S., and Stauros Papamarinopoulos, “HumanEvolution and Geomagnetism,” Journal of Field Archaeology5, 4 (1978): 443–52.

Krupp, E. C., “The Great 2012 Scare,” Sky and Telescope(November 2009): 22–26.

Lanza, Roberto, and Antonio Meloni, The Earth’s Magnetism

(Berlin: Springer-Verlag, 2006).

Lindeman, Marjaana, “Motivation, Cognition andPseudoscience,” Scandinavian Journal of Psychology 39(1998): 257–65.

Longwell, Chester R., “Review: Earth’s Shifting Crust, byCharles H. Hapgood,” Geographical Review 49, 1 (1959):135–38.

Lynden-Bell, D., and M. J. Rees, “On Quasars, Dust, and theGalactic Centre,” Monthly Notices of the RoyalAstronomical Society 152 (1971): 461–75.

Martin, Michael, “Pseudoscience, the Paranormal, andScience Education,” Science and Education 3 (1994): 357–71.

Meeus, Jean, Mathematical Astronomy Morsels (Richmond, VA:Willman-Bell, 1997).

Merrill, Ronald T., Michael W. McElhinny, and Phillip L.McFadden, The Magnetic Field of the Earth (San Diego:Academic Press, 1998).

Miller, Calvin F., and David A. Wark, “Supervolcanoes andTheir Explosive Supereruptions,” Elements 4 (2008): 11–15.

Morrison, David, “The Myth of Nibiru and the End of theWorld in 2012,” Skeptical Inquirer Online (2008).Retrieved fromhttp://www.csicop.org/si/show/myth_of_nibiru_and_the_end_of_the_world_in_2012.

— “Doomsday 2012, the Planet Nibiru, and Cosmophobia,”Astronomy Beat 32 (2009a): 1–6. Retrieved fromhttp://www.astrosociety.org/2012.

— “Nibiru and Doomsday 2012: Questions and Answers,” NASAAstrobiology Institute (2009b). Retrieved from

Muller, R. A., and D. E. Morris, “Geomagnetic Reversalsfrom Impacts on the Earth,” Geophysical Research Letters 13(1986): 1177–80.

National Science Board, Science and Engineering Indicators2008 (Washington, D.C.: National Science Foundation,2008).

Nickerson, R. S., “Con�rmation Bias: A UbiquitousPhenomenon in Many Guises,” Review of General Psychology 2

(1998): 175–220.

Phillips, Tony, “New Solar Cycle Prediction,” Science@Nasa(2009). Retrieved from

Plotnick, Roy E., “Relationship between BiologicalExtinctions and Geomagnetic Reversals,” Geology 8, 8(1980): 578–81.

Posner, Gary, “The Face behind the ‘Face’ on Mars: ASkeptical Look at Richard C. Hoagland,” Skeptical Inquirer(Nov/Dec 2000): 20–26.

Raup, D., and J. Sepkoski, “Periodicity of Extinctions inthe Geologic Past,” Proceedings of the National Academy ofSciences 81 (1984): 801–805.

Rohde, Robert A., and Richard A. Muller, “Cycles in FossilDiversity,” Nature 434 (2005): 208–10.

Sagan, Carl, The Demon-Haunted World (New York: BallantineBooks, 1997).

Schilling, Govert, The Hunt for Planet X (New York:Copernicus Books, 2009).

Schwartz, Richard D., and Philip B. James, “Periodic MassExtinctions and the Sun’s Oscillation about the GalacticPlane,” Nature 308 (1984): 712–13.

Self, Stephen, and Stephen Blake, “Consequences ofExplosive Super Eruptions,” Elements 4 (2008): 41–46.

Shapley, Harlow, “Globular Clusters and the Structure ofthe Galactic System,” Publications of the AstronomicalSociety of the Pacific 30 (1918): 42–54.

Singer, Barry F., and Victor A. Benassi, “Occult Beliefs,”American Scientist 69 (1981): 49–55.

Sitchin, Zecharia, “Interview,” Connecting Link #17 (n.d.).Retrieved from http://web.archive.org/web/20011024193745/www.metatron.se/asitch.html.

Sitler, Robert K., “The 2012 Phenomenon: New AgeAppropriation of an Ancient Mayan Calendar,” Nova Religio9, 3 (2006): 24–38.

Standish, Jr., E. Myles, “Planet X: No Dynamical Evidencein the Optical Observations,” Astronomical Journal 105

(1993): 2000–2006.

Tedlock, Barbara, “Maya Astronomy,” Archaeoastronomy 14, 1(1999): 39–58.

Uffen, Robert J., “In�uence of the Earth’s Core on theOrigin and Evolution of Life,” Nature 198 (1963): 143–44.

Usoskin, I. G., and G. A. Kovaltsov, “Long-term SolarActivity: Direct and Indirect Study,” Solar Physics 224(2004): 37–47.

Vaquero, J. M., “Historical Sunspot Observations: AReview,” Advances in Space Research 40 (2007): 929–41.

Von Däniken, Erich, Chariots of the Gods? (New York: BantamBooks, 1971).

Whitmire, Daniel P., and John J. Matese, “Periodic CometShowers and Planet X,” Nature 313 (1985): 36–38.

Wuthnow, Robert, “Astrology and Marginality,” Journal forthe Scientific Study of Religion 15, 2 (1976): 157–68.

Videography

2012, Directed by Roland Eimmerich, Sony Pictures, 2009.

2012: Startling New Secrets, SyFy Channel, broadcast 8November 2009.

2012 Apocalypse, Discovery Channel, broadcast 8 November2009.

7 Roland Emmerich’s 2012: A Simple Truth

Abrams, M. H., A Glossary of Literary Terms (Fort Worth,TX: Harcourt Brace, 1993 [6th ed.]).

Burke, Edmund, “A Philosophical Enquiry into the Origin ofOur Idea of the Sublime,” in David Damrosch and StuartSherman (eds.), The Longman Anthology of BritishLiterature. Vol. 1c: The Restoration and the EighteenthCentury (New York: Longman, 2002 [2 nd ed.]).

Crow, Jonathan, “Is the End Really Coming in ‘2012’?,”Movie Talk (12 November 2009). Retrieved fromhttp://movies.yahoo.com/feature/2012-roland-emmerich.html.

Harris, Paul, “Hollywood Searches for Escapism after theApocalypse,” The Observer (9 August 2009). Retrieved fromhttp://www.guardian.co.uk/�lm/2009/aug/09/hollywood-apocalypse-movies-anxiety.

King, Geoff, Spectacular Narratives: Hollywood in the Ageof the Blockbuster (London: Tauris, 2001).

Newman, Kim, Apocalypse Movies: End of the World Cinema(New York: St. Martin’s Press, 2000).

Noble, David, The Religion of Technology: The Divinity ofMan and the Spirit of Invention (New York: Penguin, 1999).

O’Leary, Stephen, Arguing the Apocalypse: A Theory ofMillennial Rhetoric (Oxford: Oxford University Press,1998).

Sobchack, Vivian, Screening Space: The American ScienceFiction Film (New Brunswick, NJ: Rutgers UP, 1987 [2nded.]).

Thompson, Kirsten, Apocalyptic Dread: American Film at theTurn of the Millennium (New York: SUNY Press, 2007).

Tribute.ca, Interview with Roland Emmerich, 2009. Retrievedfrom http://2012.tribute.ca/ interviewroland.asp.

Tribute.ca, Interview with The Experts, 2009. Retrievedfrom http://2012.tribute.ca/interviewexperts.asp.

Walker, Greg, Medieval Drama: An Anthology (Oxford:Wiley-Blackwell, 2001).

8 The 2012 Movement, Visionary Arts andPsytrance Culture

Aldred, Lisa, “Plastic Shamans and Astroturf Sun Dances:New Age Commercialization of Native AmericanSpirituality,” The American Indian Quarterly 24, 3 (2000):329–52.

Antara, L., and N. Kaye, “Connected Consciousness inMotion: The Power of Ceremony for Creating Positive SocialChange,” in Cinnamon Twist (ed.), Guerillas of Harmony:Communiques from the Dance Underground (Los Angeles: TribalDonut, 1999), pp. 100–106.

Argüelles, José, The Mayan Factor: Path beyond Technology(Santa Fe, NM: Bear & Co., 1987).

— Time and the Technosphere: The Law of Time in HumanAffairs (Rochester, VT: Inner Traditions, 2002).

Beck, Giles, and Gordon Lynch, “‘We Are All One, We Are AllGods’: Negotiating Spirituality in the Conscious PartyingMovement,” Journal of Contemporary Religion 24, 3 (2009):339–55.

Bozeman, John, “Technological Millenarianism in the UnitedStates,” in T. Robbins and S. Palmer (eds.), Millennium,Messiahs and Mayhem: Contemporary Apocalyptic Movements(New York: Routledge, 1997), pp. 139–58.

Braden, Gregg (ed.), The Mystery of 2012: Predictions,Prophecies and Possibilities (Colorado: Sounds True Inc.,2009).

Calleman, Carl J., The Mayan Calendar and theTransformation of Consciousness (Santa Fe, NM: Bear & Co.,2004).

Cooke, Del, “Delirious Expenditure: Post-Modern GhostDances and the Carnivalesque,” eSharp 7 (2006). Retrievedfrom http://www.gla.ac.uk/departments/esharp/issues/7.

Davis, Erik, Techgnosis: Myth, Magic and Mysticism in theAge of Information (New York: Harmony Books, 1988).

Defesche, Sasha, The 2012 Phenomenon: A Historical andTypological Approach to a Modern Apocalyptic Mythology, MAThesis (2007). Retrieved from: http://skepsis.no/?p=599.

Gilbert, Adrian, G., and Maurice M. Cotterell, The Mayan

Prophecies (Rockport, MA: Element, 1995).

Good Mood Productions, “Tracing the Contours,” in Boom Book(Lisbon: Good Mood Productions, 2007).

Hayes, Charles (ed.), Tripping: An Anthology of True-LifePsychedelic Adventures (New York: Penguin Compass, 2000).

Jenkins, Philip, Dream Catchers: How Mainstream AmericaDiscovered Native Spirituality (New York: OxfordUniversity Press, 2004).

Johnson, Paul C., “Shamanism from Ecuador to Chicago: ACase Study in New Age Ritual Appropriation,” Religion 25(1995): 163–78.

Kehoe, Alice B., “Primal Gaia: Primitivists and PlasticMedicine Men,” in J. Clifton (ed.), The Invented Indian:Cultural Fictions and Government Policies (New Brunswick,NJ: Transaction, 1990), pp. 193–209.

Lambert, Alex, “Narratives in Noise: Re�exivity, Migrationand Liminality in the Australian Psytrance Scene,” inGraham St John (ed.), The Local Scenes and Global Cultureof Psytrance (New York: Routledge, 2010 [forthcoming]).

Leary, Timothy, Ralph Metzner, and Richard Alpertt, ThePsychedelic Experience: A Manual Based on the Tibetan Bookof the Dead (New Hyde Park: University Books, 1964).

Major Jenkins, John, Maya Cosmogenesis 2012: The TrueMeaning of the Maya Calendar End Date (Sante Fe, NM: Bear& Co., 1998).

McKenna, Terence, The Archaic Revival: Speculations onPsychedelic Mushrooms, the Amazon, Virtual Reality, UFOs,Evolution, Shamanism, the Rebirth of the Goddess, and theEnd of History (New York: Harper, 1991).

— Food of the Gods: The Search for the Original Tree ofKnowledge (New York: Bantam Books, 1993).

McKenna, Dennis, and Terence McKenna, The InvisibleLandscape: Mind, Hallucinogens, and the I Ching (New York:Seabury Press, 1993/1975).

Monahan, Torin, “Marketing the Beast: Left Behind and theApocalypse Industry,” Media, Culture & Society 30 (2008):813–30.

Niman, Michael, People of the Rainbow: A Nomadic Utopia(Knoxville, TN: The University of Tennessee Press, 1997).

Noble, David, The Religion of Technology: The Divinity ofMan and the Spirit of Invention (New York: Penguin, 1997).

Olaveson, Tim, “‘Connectedness’ and the Rave Experience:Rave as New Religious Movement?” in Graham St John (ed.),Rave Culture and Religion (London: Routledge, 2004), pp.85–106.

Partridge, Christopher, “The Spiritual and theRevolutionary: Alternative Spirituality, British FreeFestivals, and the Emergence of Rave Culture,” Culture andReligion 7, 1 (2006): 41–60.

Pfohl, Stephen, Left Behind: Religion, T echnology, andFlight from th e Flesh (CTheory Books, 2006). Retrievedfrom http://www.ctheory.net/articles.aspx?id=553.

Pinchbeck, Daniel, Breaking Open the Head: A PsychedelicJourney into the Heart of Contemporary Shamanism (NewYork: Broadway, 2002).

— 2012: The Return of Quetzalcoatl (New York: Tarcher,2006).

Possamai, Adam, “Cultural Consumption of History andPopular Culture in Alternative Spiritualities,” Journal ofConsumer Culture 2, 2 (2002): 197–218.

Razam, Rak, “Planet Maya,” Random Molecules (Undergrowth 6)(2006): 48–56.

Razam, Rak, and Tim Parish, The Journeybook (Melbourne:Undergrowth, 2008).

Root, Deborah, Cannibal Culture: Art, Appropriation and theCommodification of Difference (Boulder, CO: Westview,1996).

Rose, Wendy, “The Great Pretenders: Further Re�ections onWhiteshamanism,” in M. Jaimes (ed.), The State of NativeAmerica: Genocide, Colonization and Resistance (Boston:South End Press, 1992), pp. 403–21.

Sitler, Robert K., “The 2012 Phenomenon: New AgeAppropriation of an Ancient Mayan Calendar,” Nova Religio9, 3 (2006): 24–38.

St John, Graham, “Techno Millennium: Dance, Ecology andFuture Primitives,” in Graham St John (ed.), Rave Cultureand Religion (London: Routledge, 2004), pp. 213–35.

— “Off Road Show: Techno, Protest and Feral Theatre,”Continuum: Journal of Media and Cultural Studies 19, 1(2005): 7–22.

— Technomad: Global Raving Countercultures (London: EquinoxPublishing, 2009a).

— “Neotrance and the Psychedelic Festival,” Dancecult:Journal of Electronic Dance Music Culture 1, 1 (2009b):35–64. Retrieved fromhttp://dj.dancecult.net/index.php/journal/article/view/11/35.

— (ed.), The Local Scenes and Global Culture of Psytrance(New York: Routledge, 2010a).

— “Liminal Culture and Global Movement: The TransitionalWorld of Psytrance,” in Graham St John (ed.), The LocalScenes and Global Culture of Psytrance (New York:Routledge, 2010b), pp. 220–46.

— “Aliens Are Us: Cosmic Liminality, Techno-Mysticism andAlienation in Psytrance,” in Adam Possamai (ed.), Handbookof Hyper-Real Religions (Boston: Brill, forthcoming).

Stray, Geoff, Beyond 2012: Catastrophe or Ecstasy—AComplete Guide to End-of-Time Predictions (Glastonbury:Vital Signs Publishing, 2005).

Sylvan, Robin. Trance Formation: The Spiritual andReligious Dimensions of Global Rave Culture (New York:Routledge, 2005).

Tramacchi, Des, Vapours and Visions: Religious Dimensionsof DMT Use (PhD Thesis, School of History, Philosophy,Religion and Classics, University of Queensland, 2006).

Waters, Frank, Book of the Hopi: the First Revelation ofthe Hopi’s Historical and Religious Worldview of Life (NewYork: Penguin Books, 1963).

Welch, Christina, “Complicating Spiritual Appropriation:North American Indian Agency in Western AlternativeSpiritual Practice,” Journal of Alternative Spiritualitiesand New Age Studies 3 (2007): 97–117.

Wojcik, Daniel, “Apocalyptic and Millenarian Aspects ofAmerican UFOism,” in Christopher Partridge (ed.), UFOReligions (London: Routledge, 2003), pp. 274–300.

Woodhead, Linda, “The World’s Parliament of Religions andthe Rise of Alternative Spirituality,” in Linda Woodhead(ed.), Reinventing Christianity: Nineteenth-CenturyContexts (Aldershot: Ashgate, 2001), pp. 81–96.

Discography

60 Full Moons. 2007. Cosmogenesis Recordings [File, MP3,Compilation]: COSGENCD04.

Alien Project. 2002. Aztechno Dream. TIP.World [CD, Album]:TIPWCD020.

Blue Lunar Monkey 2012. 2007. Synergetic Records [CD,Album]: SYNCD19.

— Beyond 2012. 2008. Synergetic Records [File, MP3]:SYNDIGI002.

Burn in Noise. 2008 Passing Clouds, Alchemy Records [CD,Album]: ALCD026.

California Sunshine. 1997. Imperia. Phonokol [CD, Album]:2075-2.

Children of the Blue Ray—13 Moons. 2009. Heart’s EyeRecords [CD, Album, Compilation]: HERCD002.

Transient 5. 1997. Transient Records [CD, Compilation]:TRANR608 CD.

Hyper Frequencies. 2003. Red Crystal Moon. Mechanik SoundRecords [CD, Album]: MECH004.

Mantrix. 2006. Universal. Sub Records [CD, Album]: sub002.

Orion. 1997. Futuristic Poetry. Symbiosis Records [CD,Album]: SYMBCD006.

Psychoz. 2009. 2012 No Return. Shaman Films Records [CD,Album]: SHAMFCD009.

Sacred Sites. 1997. Return to the Source [2 x CD,Compilation]: RTTSCD 4.

Shamen, The. 1992. Boss Drum. One Little Indian [Vinyl,

12’]: 088TP 12.

Sirius Isness. 2004. Resolution of Duality. Moon SpiritsRecords [CD, Album]: MSRCD06.

Space Tribe. 2004. Collaborations. Space Tribe Music [CD,Album]: STM001.

Talamasca. 2001. Musica Divinorum. Spiral TraxInternational [CD, Album]: SPITINCD005.

Tzolkin. 2009. Tzolkin Productions [CD, Album]: TZO1CD001.

Yellow Magnetic Star. 2001. Son of the Light. ResonoiseRecords [CD, Album]: RESOCD03.

9 In a Prophetic Voice: Australasia 2012

Anastas, Benjamin, “The Final Days,” The New York Times(2007). Retrieved from http://www.nytimes.com/2007/07/01/magazine/01world-t.html.

Anderson, Victor, “$elling Spirituality, Jeremy Carretteand Richard King,” Journal of Alternative Spiritualitiesand New Age Studies 3 (2007): 164–69.

Arden, Harvey, Dreamkeepers: A Spirit-Journey intoAboriginal Australia (New York: HarperCollins, 1994).

Argüelles, José, “Harmonic Convergence and theSpiritualization of the Biosphere,” in Bron Taylor (ed.),Encyclopedia of Religion and Nature (London: Continuum,2005), pp. 738–41.

Armstrong, Nick, Gods in Amnesia (Hobart: 2012 Unlimited,1999).

Ateljevic, Irena, “Searching for Nature and Imagining NewZealand,” Journal of Travel & Tourism Marketing 10, 1(2001): 115–22.

Attix, Shelly, “New Age-Oriented Special Interest Travel:An Exploratory Study,” Tourism Recreation Research 27, 2(2002): 51–58.

Ballvé, Marcelo, “Meditating on the Maya Calendar for2012,” San Diego News Network (2009). Retrieved from

Barthes, Roland, Mythologies (trans. Annette Lavers;London: Granada, 1973).

Bergin, Helen, and Susan Smith (eds.), Land and Place:Spiritualities from Aotearoa New Zealand. He Whenua, heWahˉi (Auckland: Accent Publications, 2004).

Binnah, “Faith of the Spirit,” 2C 5 (2007): 48–49.

Bluck, John, Long White and Cloudy: In Search of a KiwiSpirituality (Christchurch: Hazard Press, 1988).

Bouma, Gary D., Australian Soul: Religion and Spiritualityin the Twenty-First Century (Melbourne: CambridgeUniversity Press, 2006).

Brailsford, Barry, Song of Waitaha: The Histories of aNation (Christchurch, Ngatapuwae Trust, 1994).

Brungardt, Edward, “If That’s True, Why Don’t I KnowAnything about It?,” 2C 6 (2007): 15–17.

Brunk, Conrad O., and James O. Young, “‘The Skin off OurBacks’: Appropriation of Religion,” in James O. Young andConrad G. Brunk (eds.), The Ethics of CulturalAppropriation (Chichester: Wiley-Blackwell, 2009), pp.94–114.

Carrette, Jeremy, and Richard King, $elling Spirituality:The Silent Takeover of Religion (New York: Routledge,2005).

Chan, Maya, “Reclaim the Dream,” 2C 2 (2006): 13–14.

Charlesworth, Max, “2000 AD: Terra Australis and the HolySpirit,” in Helen Daniel (ed.), Millennium: Time-Pieces byAustralian Writers (Melbourne: Penguin, 1991).

Clarke, Robert, “‘New Age Trippers’: Aboriginality andAustralian New Age Travel Books,” Studies in TravelWriting 13, 1 (2009): 27–43.

Coleman, Elizabeth Burns, Aboriginal Art, Identity andAppropriation (Aldershot: Ashgate Publishing, 2005).

Cowan, James, Two Men Dreaming: A Memoir, a Journey (RoseBay: Brandl & Schlesinger, 1995).

Coyle, Fiona J., Crystal Maslin, John R. Fairweather, andLesley M. Hunt, Public Understandings of Biotechnology inNew Zealand: Nature, Clean Green Image and Spirituality(Lincoln: Agribusiness and Economics Research Unit,Lincoln University, 2003).

Dew, Kevin, “National Identity and Controversy: NewZealand’s Clean Green Image and Pentachlorophenol,” Healthand Place 5 (1999): 45–57.

Erasmus, Jean, The Sleeper Must Awaken (Tamarac, FL:Llumina Press, 2007).

Garrison, Cal, The Astrology of 2012 and Beyond(Newburyport, MA: Weiser Books, 2009).

Geryl, Patrick, How To Survive 2012 (Kempton, IL:Adventures Unlimited Press, 2007).

Grigoriadis, Vanessa, “Daniel Pinchbeck and the New

Psychedelic Elite,” Rolling Stone (2006). Retrieved fromhttp://www.rollingstone.com/politics/story/11217201/daniel_pinchbeck_and_the_new_psychedelic_elite.

Hanson, Allan, “The Making of the Maori: Culture Inventionand Its Logic,” American Anthropologist 91, 4 (1989):890–902.

Hountondji, Paulin J., African Philosophy: Myth and Reality(London: Hutchinson University Library for Africa, 1983).

Ivakhiv, Adrian, “Nature and Self in New Age Pilgrimage,”Culture and Religion 4, 1 (2003): 93–118.

Jocks, Christopher R., “Spirituality for Sale: SacredKnowledge in the Consumer Age,” Native AmericanSpirituality 20 (1996): 415–31.

Johnson, Derek, Christian Survival Guide to 2012 and Beyond(Morrisville, NC: Lulu, 2008).

Joseph, Lawrence E., Apocalypse 2012: An Investigation intoCivilization’s End (New York: Broadway, 2008).

King, Michael, The Penguin History of New Zealand(Auckland: Penguin, 2003).

Krasnostein, Alisa, and Ben Payne (eds.), 2012 (Yokine:Twelfth Planet Press, 2008).

Lattas, Andrew, “Aborigines and Contemporary AustralianNationalism: Primordiality and the Cultural Politics ofOtherness,” in Gillian Cowlishaw and Barry Morris (eds.),Race Matters: Indigenous Australians and “Our” Society(Canberra: Aboriginal Studies Press, 1997), pp. 223–55.

Lawlor, Robert, Voices of the First Day: Awakening in theAboriginal Dreamtime (Rochester, VT: Inner Traditions,1991).

Marcus, Julie, “New Age Consciousness and AboriginalCulture: Primitive Dreaming in Common Places,” Thamyris 3,1 (1996): 37–54.

— “The Journey out to the Centre: The CulturalAppropriation of Ayers Rock,” in Gillian Cowlishaw andBarry Morris (eds.), Race Matters: Indigenous Australiansand “Our” Society (Canberra: Aboriginal Studies Press,1997), pp. 29–51.

Masters, Marshall, Godschild Covenant: Return of Nibiru(Planet X–2012) (Scotts Valley, CA: Your Own World Books,2003).

Mau, Michael P., The Sanctus Germanus Prophecies, Vol. 2:The Lightbearer’s Role During the Post2012 Earth Changesand Reconstruction (Montreal: The Sanctus GermanusFoundation, 2006).

Melchizedek, Drunvalo, Serpent of Light: Beyond 2012(Newburyport, MA: Weiser Books, 2008).

Mobberley, Martin, Total Solar Eclipses and How to ObserveThem (New York: Springer, 2007).

Morgan, Marlo, Mutant Message Down Under (New York:HarperCollinsPublishers, 1994).

Muir, Stewart, “The Good of New Age Goods: Commodi�edImages of Aboriginality in New Age and AlternativeSpiritualities,” Culture and Religion 8, 3 (2007): 233–53.

Neuenfeldt, Karl, “The Quest for a ‘Magical Island’: TheConvergence of the Didjeridu, Aboriginal Culture, Healingand Cultural Politics in New Age Discourse,” SocialAnalysis 42, 2 (1998): 73–102.

Panoho, Rangihiroa, “The Harakeke—No Place for the Bellbirdto Sing: Western Colonization of Maˉori Art in Aotearoa,”Cultural Studies 9, 1 (1995): 11–25.

Pernecky, Tomas, and Charles Johnston, “Voyage throughNuminous Space: Applying the Specialization Concept to NewAge Tourism,” Tourism Recreation Research 31, 1 (2006):37–46.

Pinchbeck, Daniel, 2012: The Return of Quetzalcoatl (NewYork: Tarcher/Penguin, 2006).

Pound, Francis, The Space Between: Pakeha Use of MaoriMotifs in Modernist New Zealand Art (Auckland: WorkshopPress, 1994).

Pritchard, Stephen, “Essence, Identity, Signature: Tattoosand Cultural Property,” Social Semiotics 10, 3 (2000):321–46.

Quinn, Amanda, “Animal Liberation,” 2C 2 (2006): 20.

Razam, Rak, “Planet Maya,” Undergrowth (2005). Retrieved

from http://undergrowth.org/ planet_maya_by_rak_razam.

Rolls, Mitchell, “Robert Lawlor Tells a ‘White’ Lie,”Journal of Australian Studies 66 (2000): 211–18, 284–86.

— “Black Is Not Green,” Australian Studies 18, 1 (2003):41–65.

— “The Jungian Quest for the Aborigine Within: A CloseReading of David Tacey’s Edge of the Sacred:Transformation in Australia,” Melbourne Journal of Politics25 (1998): 171–87.

Rountree, Kathryn, “Journeys to the Goddess: Pilgrimage andTourism in the New Age,” in William H. Swatos (ed.), Onthe Road to Being There: Studies in Pilgrimage and Tourismin Lat e Modernity (Boston: Brill, 2006), pp. 33–60.

Sackett, Lee, “Promoting Primitivism: ConservationistDepictions of Aboriginal Australians,” The AustralianJournal of Anthropology 2, 2 (1991): 233–46.

Scallion, Gordon-Michael, Notes from the Cosmos: AFuturist’s Insights into the World of Dream Prophecy andIntuition (Chester�eld, NH: Matrix Institute, 1999).

Shand, Peter, “Scenes from the Colonial Catwalk: CulturalAppropriation, Intellectual Property Rights, and Fashion,”Cultural Analysis 3 (2002): 47–88.

Shaw, Jonathan David, “The +1 Factor,” 2C 1 (2006): 7–8.

Sitler, Robert, “The 2012 Phenomenon: New Age Appropriationof an Ancient Mayan Calendar,” Nova Religio 9, 3 (2006):24–38.

Smith, Andrea, “Spiritual Appropriation as SexualViolence,” Wicazo Sa Review 20 (2005): 97–111.

Smith, Andrew, and Annie Wood, The Revolution of 2012, Vol.2: The Challenge (England: Light of Avalon Books, 2008).

Solaris, Soulore, “Galactic Federation: Project Bluestar2000–2012,” 2C 6 (2007): 22–27.

— “Wandjina Dreaming: Solaris Rising and the Lunar ArtStar,” 2C 1 (2006): 22–23.

St John, Graham, “Australian (Alter)Natives: Cultural Dramaand Indigeneity,” Social Analysis 45, 1 (2001): 122–40.

— “Techno Terra-ism: Feral Systems and Sound Futures,” inGraham St John, FreeNRG: Notes from the Edge of the DanceFloor (Melbourne: Common Ground, 2001), pp. 172 –201.

— “Outback Vibes: Sound Systems on the Road to Legitimacy,”Postcolonial Studies 8, 3 (2005): 321–36.

Stray, Geoff, “The Advent of the Post-Human Geo-Neuron,” inGregg Braden et al., The Mystery of 2012: Predictions,Prophecies, and Possibilities (Boulder, CO: Sounds True,2007), pp. 309–23.

Tacey, David J., Edge of the Sacred: Transformation inAustralia (North Blackburn: HarperCollins, 1995).

Teilhard de Chardin, Pierre, The Phenomenon of Man (trans.B. Wall; New York: Harper, 1959).

Thornton, Stephen, and Sue Paul, Valuing New Zealand’sClean Green Image (Wellington: New Zealand Ministry forthe Environment/PA Consulting Group, 2001).

Timothy, Dallen J., and Paul J. Conover, “Nature Religion,Self-Spirituality and New Age Tourism,” in Dallen J.Timothy and Daniel H. Olsen (eds.), Tourism, Religion andSpiritual Journeys (London: Routledge, 2006), pp.139–55.

Turner, Steven, “A Legacy of Colonialism: The UncivilSociety of Aotearoa/New Zealand,” Cultural Studies 13, 3(1999): 408–22.

Vasumi, “Return to the Garden,” 2C 3 (2007): 24–25.

Vernadsky, Vladimir I., “The Biosphere and the Noosphere,”Scientific American 33, 1 (1945): 1–12.

Webster, Steven, Patrons of Maori Culture: Power, Theoryand Ideology in the Maori Renaissance (Dunedin: Universityof Otago Press, 1998).

York, Michael, “New Age Commodi�cation and Appropriation ofSpirituality,” Journal of Contemporary Religion 16, 3(2001): 361–72.

10 Approaching 2012: ModernMisconceptions versus ReconstructingAncient Maya Perspectives

Aldana, Gerardo, Apotheosis of Janaab’ Pakal (Boulder, CO:University Press of Colorado, 2007).

Argüelles, José, The Mayan Factor (Santa Fe, NM: Bear &Co., 1987).

Aveni, Anthony, 2012: The End of Days (Boulder, CO:University Press of Colorado, 2009).

Balin, Peter, Flight of the Feathered Serpent (Venice, CA:Wisdom Garden Books, 1978).

Coe, Michael, The Maya (London: Thames & Hudson, 1966).

Cotterell, Maurice, and Adrian Gilbert, The MayanProphecies (Rockport, MA: Element Books, 1995).

Edmonson, Munro, The Book of the Year: Middle AmericanCalendrical Systems (Norman, OK: University of OklahomaPress, 1988).

Goodman, Joseph T., “Maya Dates,” American Anthropologist 7(1905): 642–47.

Grofe, Michael J., The Serpent Series: Precession in theMaya Dresden Codex (PhD dissertation, University ofCalifornia at Davis, 2007).

Jenkins, John Major, Tzolkin: Visionary Perspectives andCalendar Studies (Garberville, CA: Borderland SciencesResearch Foundation, 1992/1994).

— Izapa Cosmos (Denver, CO: Four Ahau Press, 1996).

— Maya Cosmogenesis 2012 (Santa Fe, NM: Bear & Co., 1998).

— Galactic Alignment (Rochester, VT: Inner Traditions,2002).

— The 2012 Story: The Myths, Fallacies, and Truth behindthe Most Intriguing Date in History (New York:Tarcher/Penguin Books, 2009).

Kelley, David H., “The Maya Calendar Correlation Problem,”in Richard M. Leventhal and Alan L. Kolata (eds.),Civilization in the Ancient Americas: Essays in Honor of

Gordon R. Willey (Albuquerque, NM: University of NewMexico Press and Peabody Museum of Archaeology andEthnology, 1983), pp. 157–208.

Krupp, E. C., “The Great 2012 Scare,” Sky & Telescope(November 2009). Retrieved 31 December 2009 from

Lounsbury, Floyd, “Maya Numeration, Computation, andCalendrical Astronomy,” in Charles Coulson Gillespie(ed.), Dictionary of Scientific Biography (New York:Charles Scribner’s Sons, 1978), pp. 759–818.

— “The Base of the Venus Table in the Dresden Codex, andits Signi�cance for the Calendar-Correlation Problem,” inAnthony F. Aveni and Gordon Brotherston (eds.), Calendarsof Mesoamerica and Peru: Native American Computations ofTime (Oxford: B.A.R, 1983), pp. 1–26.

— “A Derivation of the Mayan-to-Julian Calendar Correlationfrom the Dresden Codex Venus Chronology,” in Anthony F.Aveni (ed.), The Sky in Mayan Literature (New York: OxfordUniversity Press, 1992), pp. 184–206.

Malmström, Vincent, Cycles of the Sun, Mysteries of theMoon (Austin, TX: University of Texas Press, 1997).

McKenna, Terence K., and Dennis J. McKenna, The InvisibleLandscape: Mind, Hallucinogens, and the I Ching (New York:Seabury Press, 1975).

Meeus, Jean, Mathematical Astronomy Morsels (Richmond, VA:Willmann-Bell, 1997).

Milbrath, Susan, Star Gods of th e Maya : Astronomy inArt, Folklore, and Calendars (Austin, TX: University ofTexas Press, 1999).

Rice, Prudence M., Maya Calendar Origins: Monuments,Mythistory, and the Materialization of Time (Austin, TX:University of Texas Press, 2007).

Schele, Linda, Maya Glyphs: The Verbs (Austin, TX:University of Texas Press, 1982).

Sitler, Robert K., “The 2012 Phenomenon: New AgeAppropriation of an Ancient Mayan Calendar,” Nova Religio9, 3 (2006): 24–38.

Stray, Geoff, Beyond 2012: Catastrophe or Ecstasy (EastSussex: Vital Signs Publishing, 2005).

Tedlock, Barbara, Time and the Highland Maya (Albuquerque,NM: University of New Mexico Press, 1982).

Tedlock, Dennis, The Popol Vuh: The Definitive Edition ofthe Mayan Book of the Dawn of Life and the Glories of Godsand Kings (New York: Simon & Schuste, 1985).

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— Maya Hieroglyphic Writing: An Introduction (Publication589; Washington, DC: Carnegie Institution of Washington,1950).

Tompkins, Peter, The Mysteries of the Mexican Pyramids (NewYork: Harper & Row, 1976).

Waters, Frank, Mexico Mystique: The Coming Sixth World ofConsciousness (Chicago: Sage Books, 1975).

Wells, Bryan, and Andreas Fuls, Western and Ancient MayaCalendars (Monograph no. 5; Berlin: ESRS, 2000).