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Cryptozoology is a pseudoscience that aims to prove the existence of entities from the folklore record, such as Bigfoot or chupacabras, as well as animals otherwise considered extinct, such as non-avian dinosaurs. Cryptozoologists refer to these entities as cryptids. Because it does not follow the scientific method, cryptozoology is considered a pseudoscience by the academic world: it is neither a branch of zoology nor folkloristics.

Originally founded in the 1950s by zoologists Bernard Heuvelmans and Ivan T. Sanderson, scholars have noted that the pseudoscience rejected mainstream approaches from an early date, and that adherents often express hostility to mainstream science. Scholars have studied cryptozoologists and their influence (including the pseudoscience's association with Young Earth creationism), and have noted parallels in cryptozoology and other pseudosciences such as ghost hunting and ufology.

Terminology, history, and approach[edit]

As a field, cryptozoology originates from the works of colleagues Bernard Heuvelmans, a Belgian zoologist, and Ivan T. Sanderson, a Scottish zoologist. Notably, Heuvelmans published On the Track of Unknown Animals (French Sur la Piste des Bêtes Ignorées) in 1955, a landmark work among cryptozoologists that was followed by numerous other like works. Similarly, Sanderson published a series of books that assisted in developing hallmarks of cryptozoology, including Abominable Snowmen: Legend Come to Life (1961).[1]

The term cryptozoology dates from cryptozoologist circles from 1959 or before – Heuvelmans attributes the coinage of the term cryptozoology ('the study of hidden animals') to Sanderson.[1][2] Patterned after cryptozoology, the term cryptid was coined in 1983 by cryptozoologist J. E. Wall in the Summer issue of the International Society of Cryptozoology newsletter.[3] According to Wall "[It has been] suggested that new terms be coined to replace sensational and often misleading terms like 'monster'. My suggestion is 'cryptid', meaning a living thing having the quality of being hidden or unknown."[4] The Oxford English Dictionary defines the noun cryptid as "an animal whose existence or survival to the present day is disputed or unsubstantiated; any animal of interest to a cryptozoologist".[5] While used by most cryptozoologists, the term cryptid is not used by academic zoologists.[6]

While biologists regularly identify new species, cryptozoologists often focus on creatures from the folklore record. Most famously, these include the Loch Ness Monster, Bigfoot, chupacabras as well as other "imposing beasts that could be labeled as monsters". In their hunt for these entities, cryptozoologists may employ devices such as motion-sensitive cameras, night-vision equipment, and audio-recording equipment. While there have been attempts to codify cryptozoological approaches, unlike biologists, zoologists, botanists, and other academic disciplines, however, "there are no accepted, uniform, or successful methods for pursuing cryptids".[1] Some scholars have identified precursors to modern cryptozoology in certain medieval approaches to the folklore record, and the psychology behind the cryptozoology approach has been the subject of academic study.[1]

Young Earth creationism[edit]

A subset of cryptozoology promotes the pseudoscience of Young Earth creationism, rejecting conventional science in favor of a Biblical interpretation and promoting concepts such as "living dinosaurs". Science writer Sharon A. Hill observes that the Young Earth creationist segment of cryptozoology is "well-funded and able to conduct expeditions with a goal of finding a living dinosaur that they think would invalidate evolution."[7] Anthropologist Jeb J. Card says that "Creationists have embraced cryptozoology and some cryptozoological expeditions are funded by and conducted by creationists hoping to disprove evolution."[8] In a 2013 interview, paleontologist Donald Prothero notes an uptick in creationist cryptozoologists. He observes that "[p]eople who actively search for Loch Ness monsters or Mokele Mbembe do it entirely as creationist ministers. They think that if they found a dinosaur in the Congo it would overturn all of evolution. It wouldn't. It would just be a late-occurring dinosaur, but that's their mistaken notion of evolution."[9]

Reception and pseudoscience[edit]

The 2003 discovery of the fossil remains of Homo floresiensis was cited by paleontologist Henry Gee, a senior editor at the journal Nature, as possible evidence that "in geological terms, makes it more likely that stories of other mythical, human-like creatures such as yetis are founded on grains of truth." "Cryptozoology," Gee says, "can come in from the cold."[10]

However, cryptozoology is widely criticised for an array of reasons and is rejected by the academic world. There is a broad consensus from academics that cryptozoology is a pseudoscience.[11][12][13][14] The field is regularly criticized for reliance on anecdotal information[15] and because in the course of investigating animals that most scientists believe are unlikely to have existed, cryptozoologists do not follow the scientific method.[16] Hill notes that "there is no academic course of study in cryptozoology or no university degree program that will bestow the title 'cryptozoologist'."[7]

Anthropologist Jeb J. Card summarizes cryptozoology in a survey of pseudoscience and pseudoarchaeology:

Cryptozoology purports to be the study of previously unidentified animal species. At first glance, this would seem to differ little from zoology. New species are discovered by field and museum zoologists every year. Cryptozoologists cite these discoveries as justification of their search but often minimize or omit the fact that the discoverers do not identify as cryptozoologists and are academically trained zoologists working in an ecological paradigm rather than organizing expeditions to seek out supposed examples of unusual and large creatures.[17]

Card notes that "cryptozoologists often show their disdain and even hatred for professional scientists, including those who enthusiastically participated in cryptozoology", which he traces back to Heuvelmans's early "rage against critics of cryptozoology". He finds parallels with cryptozoology and other pseudosciences, such as ghost hunting and ufology, and compares the approach of cryptozoologists to colonial big-game hunters, and to aspects of European imperialism. According to Card, "Most cryptids are framed as the subject of indigenous legends typically collected in the hayday of comparative folklore, though such legends may be heavily modified or worse. Cryptozoology's complicated mix of sympathy, interest, and appropriation of indigenous culture (or non-indigenous construction of it) is also found in New Age circles and dubious "Indian burial grounds" and other legends ... invoked in hauntings such as the "Amityville" hoax ...".[18]

In a 2011 foreword for The American Biology Teacher, then National Association of Biology Teachers president Dan Ward uses cryptozoology as an example of "technological pseudoscience" that may confuse students about the scientific method. Ward says that "Cryptozoology … is not valid science or even science at all. It is monster hunting."[19] Historian of science Brian Regal includes an entry for cryptozoology in his Pseudoscience: A Critical Encyclopedia (2009). Regal says that "as an intellectual endeavor, cryptozoology has been studied as much as cryptozoologists have sought hidden animals".[20]

In a 1992 issue of Folklore, folklorist Véronique Campion-Vincent says:

Unexplained appearances of mystery animals are reported all over the world today. Beliefs in the existence of fabulous and supernatural animals are ubiquitous and timeless. In the continents discovered by Europe indigenous beliefs and tales have strongly influenced the perceptions of the conquered confronted by a new natural environment. In parallel with the growing importance of the scientific approach, these traditional mythical tales have been endowed with sometimes highly artificial precision and have given birth to contemporary legends solidly entrenched in their territories. The belief self-perpetuates today through multiple observations enhanced by the media and encouraged (largely with the aim of gain for touristic promotion) by the local population, often genuinely convinced of the reality of this profitable phenomenon."[21]

Campion-Vincent says that "four currents can be distinguished in the study of mysterious animal appearances": "Forteans" ("compiler[s] of anomalies" such as via publications like the Fortean Times), "occultists" (which she describes as related to "Forteans"), "folklorists", and "cryptozoologists". Regarding cryptozoologists, Campion-Vincent says that "this movement seems to deserve the appellation of parascience, like parapsychology: the same corpus is reviewed; many scientists participate, but for those who have an official status of university professor or researcher, the participation is a private hobby".[21]

In her Encyclopedia of American Folklore, academic Linda Watts says that "folklore concerning unreal animals or beings, sometimes called monsters, is a popular field of inquiry" and describes cryptozoology as an example of "American narrative traditions" that "feature many monsters".[22]

In his analysis of cryptozoology, folklorist Peter Dendle says that "cryptozoology devotees consciously position themselves in defiance of mainstream science" and that:

The psychological significance of cryptozoology in the modern world .. serves to channel guilt over the decimation of species and destruction of the natural habitat; to recapture a sense of mysticism and danger in a world now perceived as fully charted and over-explored; and to articulate resentment of and defiance against a scientific community perceived as monopolising the pool of culturally acceptable beliefs.[23]

In a paper published in 2013, Dendle refers to cryptozoologists as "contemporary monster hunters" that "keep alive a sense of wonder in a world that has been very thoroughly charted, mapped, and tracked, and that is largely available for close scrutiny on Google Earth and satellite imaging" and that "on the whole the devotion of substantial resources for this pursuit betrays a lack of awareness of the basis for scholarly consensus (largely ignoring, for instance, evidence of evolutionary biology and the fossil record)."[24]

According to historian Mike Dash, few scientists doubt there are thousands of unknown animals, particularly invertebrates, awaiting discovery; however, cryptozoologists are largely uninterested in researching and cataloging newly discovered species of ants or beetles, instead focusing their efforts towards "more elusive" creatures that have often defied decades of work aimed at confirming their existence.[16]

Paleontologist George Gaylord Simpson (1984) lists cryptozoology among examples of human gullibility, along with creationism:

Humans are the most inventive, deceptive, and gullible of all animals. Only those characteristics can explain the belief of some humans in creationism, in the arrival of UFO's with extraterrestrial beings, or in some aspects of cryptozoology. … In several respects the discussion and practice of cryptozoology sometimes, although not invariably, has demonstrated both deception and gullibility. An example seems to merit the old Latin saying 'I believe because it is incredible,' although Tertullian, its author, applied it in a way more applicable to the present day creationists.[25]

Paleontologist Donald Prothero (2007) cites cryptozoology as an example of pseudoscience, and categorizes it along with Holocaust denial and UFO abductions claims as aspects of American culture that are "clearly baloney".[26]

In Scientifical Americans: The Culture of Amateur Paranormal Researchers (2017), Hill surveys the field and discusses aspects of the subculture, noting internal attempts at creating more scientific approaches and the involvement of Young Earth creationists and a prevalence of hoaxes. She concludes that many cryptozoologists are "passionate and sincere in their belief that mystery animals exist. As such, they give deference to every report of a sighting, often without criticial questioning. As with the ghost seekers, cryptozoologists are convinced that the will be the ones to solve the mystery and make history. With the lure of mystery and money undermining diligent and ethical research, the field of cryptozoology has serious credibility problems."[27]


There have been several organizations, of varying types, dedicated or related to cryptozoology. These include:

See also[edit]


  1. ^ a b c d Regal, Brian (2011) "Cryptozoology", pp. 326-329 as published in McCormick, Charlie T. and Kim Kennedy (2011). Folklore: An Encyclopedia of Beliefs, Customs, Tales, Music, and Art. 2nd edition. ABC-CLIO. ISBN 978-1-59884-241-8.
  2. ^ Additionally, see discussion at "cryptozoology, n." OED Online. Oxford University Press, September 2016. Web. 25 October 2016.
  3. ^ Regal, B. (11 April 2011). Searching for Sasquatch: Crackpots, Eggheads, and Cryptozoology. Springer. pp. 197–198. ISBN 978-0-230-11829-4. 
  4. ^ Wall, J.E. (Summer 1982). "The ISC Newsletter". Vol. 2 no. 2. International Society of Cryptozoology. p. 10. The Spring, 1983, issue featured an interview with Paul LeBlond and Forrest Wood, in which it was suggested that new terms be coined to replace sensational and often misleading terms like "monster." My suggestion is "cryptid," meaning a living thing having the quality of being hidden or unknown. As far as I know, this would be an entirely new word , describing those creatures which are (or may be) subjects of cryptozoological investigation. 
  5. ^ "cryptid, n." OED Online. Oxford University Press, September 2016. Web. 25 October 2016.
  6. ^ Paxton, C.G.M. (2011). "Putting the “ology” into cryptozoology." . Biofortean Notes. Vol. 7, pp. 7-20.
  7. ^ a b Hill, Sharon A. 2017. Scientifical Americans: The Culture of Amateur Paranormal Researchers, pp. 66. McFarland. ISBN 9781476630823
  8. ^ Card, Jeb J. 2016. "Steampunk Inquiry: A Comparative Vivisection of Discovery Pseudoscience" in Card, Jeb J. and Anderson, David S. Lost City, Found Pyramid: Understanding Alternative Archaeologies and Pseudoscientific Practices, p. 32. University of Alabama Press. ISBN 9780817319113
  9. ^ Shea, Rachel Hartigan. 2013. "The Science Behind Bigfoot and Other Monsters".National Geographic, September 9, 2013. Online.
  10. ^ Henry Gee (2004). "Flores, God and Cryptozoology: The discovery poses thorny questions about the uniqueness of Homo sapiens". Nature News. doi:10.1038/news041025-2. 
  11. ^ Lee, Jeffrey A. (2000). The Scientific Endeavor: A Primer on Scientific Principles and Practice. Benjamin Cummings. p. 119. ISBN 978-0805345964
  12. ^ Roesch, Ben S; Moore, John L. (2002). Cryptozoology. In Michael Shermer. The Skeptic Encyclopedia of Pseudoscience: Volume One. ABC-CLIO. pp. 71-78. ISBN 1-57607-653-9 "Pointing to this rampant speculation and ignorance of established scientific theories in cryptozoology, as well as the field's poor record of success and its reliance on unsystematic, anecdotal evidence, many scientists and skeptics classify cryptozoology as a pseudoscience."
  13. ^ Church, Jill M. (2009). Cryptozoology. In H. James Birx. Encyclopedia of Time: Science, Philosophy, Theology & Culture, Volume 1. SAGE Publications. pp. 251-252. ISBN 978-1-4129-4164-8 "Cryptozoology has acquired a bad reputation as a pseudoscience... Until detailed, methodical research becomes standard practice among cryptozoologists, the field will remain disrespected by more traditional biologists and zoologists."
  14. ^ Lack, Caleb W; Rousseau, Jacques. (2016). Unknown Animals and Cryptozoology. In Critical Thinking, Science and Pseudoscience: Why We Can't Trust Our Brains. Springer Publishing. pp. 153-174. ISBN 978-0-8261-9419-0 "Cryptids are the focus of study in cryptozoology, a field most scientists label as pseudoscientific."
  15. ^ Shermer, Michael (2003). "Show Me the Body". Scientific American (288 (5)): 27. 
  16. ^ a b Dash, Mike (2000). Borderlands: The Ultimate Exploration of the Unknown. Overlook Press. ISBN 0-440-23656-8. 
  17. ^ Card, Jeb J. 2016. "Steampunk Inquiry: A Comparative Vivisection of Discovery Pseudoscience" in Card, Jeb J. and Anderson, David S. Lost City, Found Pyramid: Understanding Alternative Archaeologies and Pseudoscientific Practices, p. 23-32. University of Alabama Press. ISBN 9780817319113
  18. ^ Card, Jeb J. 2016. "Steampunk Inquiry: A Comparative Vivisection of Discovery Pseudoscience" in Card, Jeb J. and Anderson, David S. Lost City, Found Pyramid: Understanding Alternative Archaeologies and Pseudoscientific Practices, p. 24-25. University of Alabama Press. ISBN 9780817319113
  19. ^ Ward, Daniel. 2011. “From the President”. The American Biology Teacher 73.8 (2011): 440–440.
  20. ^ Nagel, Brian. 2009. Pseudoscience: A Critical Encyclopedia, p. 50. ABC-CLIO.
  21. ^ a b Campion-Vincent, Véronique. 1992. “Appearances of Beasts and Mystery-cats in France”. Folklore 103.2 (1992): 160–183.
  22. ^ Watts, Linda S. 2007. Encyclopedia of American Folklore, p. 271. Facts on File.
  23. ^ Dendle, Peter. 2006. "Cryptozoology in the Medieval and Modern Worlds". Folklore, Vol. 117, No. 2 (Aug., 2006), pp. 190-206. Taylor & Francis.
  24. ^ Dendle, Peter. 2013. "Monsters and the Twenty-First Century" as published in The Ashgate Research Companion to Monsters and the Monstrous. Ashgate Publishing. ISBN 9781472418012
  25. ^ Simpson, George Gaylord (1984). "Mammals and Cryptozoology". Proceedings of the American Philosophical Society. Vol. 128, No. 1 (Mar. 30, 1984), pp. 1-19. American Philosophical Society.
  26. ^ Prothero, Donald R.. 2007. Evolution: What the Fossils Say and Why It Matters, pp. 13-15. Columbia University Press. ISBN 9780231511421
  27. ^ Hill, Sharon A. 2017. Scientifical Americans: The Culture of Amateur Paranormal Researchers, pp. 56-68. McFarland. ISBN 9781476630823

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