Magonia readers to a brief outline of "the socio-psychological model" emerging from French studies in 1983, but flipping the syllables made the term more conventional to existing academic vocabulary. Rogerson's adopting the term represented to him an evolution and de-escalation of exotic hypotheses he had been entertaining that originally included paranormal notions like psi, collective hallucinations, and the collective unconscious. The term marked the embrace of a fully normal system of psychological processes that included dreams, hallucinations, fantasy interpretations of materially real stimuli, distortions of perception, and metachoric experiences. These were things influenced by cultural myths, social conditioning, and historical context. Since 1968, the circle of writers who wrote for Magonia had been exploring alternatives to the ETH under a general sense that it had failed to account for much of what was being seen in the high strangeness cases. Roger Sandell spoke of being a nuts and bolts ufologist until he realized that the UFO reports he had gathered from a 1905 Welsh wave made little sense and were part of a larger complex of ghost stories and religious visions. He notes that ufological thought had once been dominated by theories that Venus and Mars were the source of ufos, but the space program had shown they were in fact quite lifeless. Add in the apocalyptic and demonological material of then contemporary ufo thinking and the need for a major re-think seemed obliged. Could it all be mundane products of the human mind such as dreams, rumors and hoaxes? Peter Rogerson had similarly become convinced we are seeing the rise of a contemporary mythology and advocated for a comprehensive search for historical antecedents of ufo rumors. He began the search for the social factors driving ufo flaps and social panics. Magonia writers would point to "a relationship between ufo waves and times of radical social change" with Rogerson offering that the 1954 French flap had occurred at "a time of national defeat and government crisis." In one striking piece, he offered a lengthy meditation on the social resonances and ideological influences shaping the varying beliefs found among ufo writers over the course of ufo history. Allen Greenfield confessed in Magonia in 1979 he had become disenchanted with the divisive emotionality and groupthink of ufo culture and worried about the influence of belief he eventually saw in his early work advocating the ETH. He was starting to think the bigger