International Journal of Cultic Studies Vol. 4, 2013 69
Lewis explains that this collection is only a
beginning, or an invitation for further research,
with suggestions for approaches. Having moved
to Europe, he is keenly aware of the different
approaches to NRMs within different nations.
Whereas scholarship on NRMs among his peers
may have become stale or overly self-
referencing in North America, Lewis writes, “In
northern Europe by contrast—particularly in the
Scandinavian countries and the UK—the field
appears to be flourishing, with many new
scholars working on NRMs…” Sorely missing
from this volume are a few notable US and
Canadian scholars of NRMs (e.g., Janja Lalich,
Benjamin Zablocki, Stephen Kent) who would
offer contrasting approaches but we can grasp,
as Jesper Petersen reminds us in Chapter 17, that
even satanists entertain the notion of “the other”
within their ranks.
Lewis explains that this collection is only a
beginning, or an invitation for further research,
with suggestions for approaches. Having moved
to Europe, he is keenly aware of the different
approaches to NRMs within different nations.
Whereas scholarship on NRMs among his peers
may have become stale or overly self-
referencing in North America, Lewis writes, “In
northern Europe by contrast—particularly in the
Scandinavian countries and the UK—the field
appears to be flourishing, with many new
scholars working on NRMs…” Sorely missing
from this volume are a few notable US and
Canadian scholars of NRMs (e.g., Janja Lalich,
Benjamin Zablocki, Stephen Kent) who would
offer contrasting approaches but we can grasp,
as Jesper Petersen reminds us in Chapter 17, that
even satanists entertain the notion of “the other”
within their ranks.
