The Journal of Folklore Research, a peer-reviewed publication of the Folklore Institute at Indiana University, was established in 1961. It is dedicated to promoting international scholarly dialogue about the world’s traditional creative and expressive forms. A review of my recent book Tracking the Chupacabra: The Vampire Beast in Fact, Fiction, and Folklore appeared in the Journal. Below is an excerpt of the review, by Virginia S. Fugarino of Newfoundland’s Memorial University:
Benjamin Radford’s work, Tracking the Chupacabra: The Vampire Beast in Fact, Fiction, and Folklore, sets out to present an in-depth analysis of the elusive “goat sucker” in order to determine the plausibility of its existence. To date, few books have been dedicated to taking a serious look at this creature, and Radford puts forth a well-researched and approachable study that seeks to fill this gap. Radford’s research spans five years and includes a variety of approaches, such as an analysis of news media surrounding chupacabra reports, a survey of popular culture items either influenced by or potentially influencing chupacabra stories, discussions of interview material, and Radford’s own travels to Nicaragua to search for the creature.
The book is split into four parts that explore different aspects of his study. Part I provides a concise historical overview of chupacabra reports, ranging from Puerto Rico (the location of the original report) to Mexico, Chile, Brazil, and the United States. This section also includes some of the theories about the creature’s origins, ranging from the belief that the chupacabra is the result of governmental conspiracies to the belief that chupacabras are simply familiar predators. The second chapter of Part II deals with the variety of ways the chupacabra has made its way into popular culture. Radford begins with an analysis of tabloid and news media coverage of the creature, coverage that aided in the spread of chupacabra stories. He also discusses how the chupacabra has surfaced in other popular media, including film, literature, and exhibitions at fairs and museums. This chapter is particularly interesting in that it provides an array of examples of how the chupacabra, a relatively recent monster, has become internationally known.
Overall, Radford’s book is an engaging study. Although at times he takes a dismissive tone toward individuals who believe in the creature, his prose is clear and well presented. The use of pictures and diagrams throughout the book enriches the discussion and helps to clarify some of his points, especially when he is examining the attacks on the livestock. This book offers a serious study of the phenomenon of the chupacabra, and it will be interesting to see if other researchers follow in his path. Researchers interested in issues of belief may find avenues of study to follow from Radford’s research. Radford states near the close of his book: “There is nothing left to explain, no place left for any mystery to hide. The beast is gone—in fact never was—but the myth will continue” (177). One wonders whether believers may attempt to counter his claims.
It’s nice to see a skeptical, investigative book being seen outside of skeptic circles. The chupa really is one of the highest profile “mysteries” of the past 15 years, and I hope the public sees that if someone can work hard to solve this mystery, then maybe all the other “unexplained” mysteries are also solvable with science and critical thinking.