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Ritual Abuse, Ritual Crime
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Ritual Abuse Bibliography
Articles from periodicals and journals (G-L)
In this section, we hope to list all published professional journal articles on ritual abuse and ritual crime. Whenever possible, we would like to include an author abstract or summary or key words. In some cases it is not immediately apparent from the title that the article contains material about ritual abuse.
Some excellent articles have been published in survivor newsletters. Since newsletters are not widely available, they are not included in this listing. Also, we have not included articles in newspapers or in general consumer magazines. This decision was made, not on the basis of the merit of such articles, but on the ease with which they can be located.
Please send corrections and additions to rahome@ra-info.org.
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Gaffney, Edward McGlynn. "Animal sacrifice and religious freedom."Christian Century May 13, 1992
Gallagher, Bernard. "Assessment and intervention in cases of suspected ritual child sexual abuse.' Child Abuse Review 10(4) July/Aug 2001 pp. 227-42
AUTHOR"S ABSTRACT: The researchers considered a case as one of suspected ritual abuse whenever an agency worker referred to it as such, regardless of what this term meant to the worker; however, most, if not all, agency workers were apparently using the term with reference to the sexual abuse of a child in the course of a satanic act of worship. Cases of suspected ritual abuse were identified through searches of records of all referrals to police child protection units (CPU's) and social services child protection coordinators (CPC's) in eight local authority areas in England and Wales between January 1988 and December 1991. The study found that concerns about ritual abuse were rarely raised and constituted only a small proportion of child protection work. There were six cases of suspected children's victimization in ritual abuse and six cases in which adults alleged they had been the victims of ritual abuse when they were children. These cases constituted 0.1 percent of all child protection referrals to police and social services and 0.2 percent of all child sexual abuse referrals. Although agency workers in these cases believed that all the child victims had been subjected to serious sexual abuse, virtually all of them were circumspect as to whether the abuse had occurred in a ritual context. Initially, agency workers were open-minded regarding the experiences of adult survivors, but by the conclusion of their assessments, they tended to be more concerned about the mental health of the survivors than about the issue of ritual abuse. The agency workers apparently acted appropriately in the selection of the types of intervention they used and their application. Study findings suggest that more confidence should be placed in the ability of agency workers to respond to cases of alleged ritual abuse.
Gallagher, Bernard. " Ritual, and child sexual abuse, but not ritual child sexual abuse" Child Abuse Review 9(5) Sept/Oct 2001 pp. 321-7
AUTHOR"S ABSTRACT:
The two cases were identified during a major search of police and social service records relating to all child protection referrals in eight local authority areas in England between January 1988 and December 1991. In one case, a 6-year-old boy was sexually abused by his 12-year-old brother. After 3 years of abuse, the younger boy told his sister. The sister told the parents but they did not believe the allegation and failed to report it to any agency. Several years later, the two brothers met again and ritual sexual abuse reportedly occurred. The younger brother, 15 years old at this time, ran away from home but left a note for his parents disclosing the abuse. This time, the parents contacted the police who conducted an investigation. The older brother and his friend were tried and convicted of multiple sex offenses. In the other case, day care personnel found a 3-year-old girl was sore in her genital area and reported this to social services. In the course of the subsequent investigation, it was found the girl's mother had some unconventional religious beliefs. The investigation, however, determined the parents did not appear to be responsible for the sexual abuse. Suspicion turned to a male babysitter, but there was insufficient evidence to charge him. The two cases raise clear questions about ritual abuse and the implications of such abuse for practice, particularly with respect to child sexual abuse. Three possible situations in which rituals may occur in conjunction with child sexual abuse are identified: (1) where suspected abusers have an interest in rituals but where there is no suggestion the rituals and sexual abuse overlap; (2) where suspected abusers have used rituals to entrap a child and/or as a means of obtaining additional gratification; and (3) where abusers are alleged to have sexually abused a child as part of an act of satanic worship. The author believes the two cases demonstrate the need for broader and more balanced debate on ritual abuse in general and the handling of ritual abuse cases in particular.
Ganaway, George K. "On the nature of memories." Response to "A
reply to Ganaway." Dissociation 5(2) 1992 pp. 120-2
SUMMARY: Responds to the critique by M. R. Smith (see PA, Vol. 80:25741)
concerning the author's original article (see PA, Vol. 78:24404) on alternative
explanations for clients who report accounts of ritual abuse in their
backgrounds. The author argues that contrary to Smith's assumption, a
screen memory need not represent solely a "real" memory nor solely a fantasy;
it could be either, or in some cases a mixture of the two.
Ganaway, George K. "Some additional questions: A response to Shaffer
& Cozolino, to Gould & Cozolino, and to Friesen," Special Issue:
Satanic ritual abuse: The current state of knowledge, Journal of Psychology
and Theology 20(3) 1992 pp. 201-05
SUMMARY: Reviews and comments on 3 articles by R. E. Shaffer and L. J.
Cozolino (see PA, Vol. 80:18563), C. Gould and Cozolino (see PA,
Vol. 80:18534), and J. G. Friesen (see PA, Vol. 80:18528) concerning
satanic ritual abuse (SRA). The importance of raising questions about
the nature of the relationship between patients and therapists during
psychotherapy and the need for closer scrutiny of the techniques being
used to uncover and explore alleged trauma memories are affirmed.
Garven, Sena, Wood, James M., Malpass, Roy S. andShaw, John S. "More than suggestion: The effect of interviewing techniques from the McMartin Preschool case." J Applied Psychology 83(3) Jun 1998 347-59
SUMMARY:
Child interviewing techniques derived from transcripts of the McMartin Preschool case were found to be substantially more effective than simple suggestive questions at inducing preschool children to make false allegations against a classroom visitor. Thirty-six children interviewed with McMartin techniques made 58% accusations, compared with 17% for 30 children interviewed with suggestive questions. Social influence and reinforcement appeared to be more powerful determinants of children's answers than simple suggestive questions. The SIRR model is proposed to explain how false statements may be elicited from children or adults. Categories identified in the SIRR model are suggestive questions, social influence, reinforcement, and removal from direct experience.
Garvey, Kevin, and Blood, Linda Osborne. "Interesting times [critique of Satanism in America]" Cultic Studies Journal 8(2) 1991 pp. 151-90
Gelb, Jerome L. "Multiple personality disorder and satanic ritual
abuse," Australian and New Zealand Journal of Psychiatry, 27(4) 1993 pp. 701-8
SUMMARY: Contends that the increasing popularity of the multiple personality
disorder and satanic ritual abuse diagnoses does not reflect increased
scientific validation of such disorders. Psychiatrists are urged to not
promote treatment techniques which only perpetuate and amplify symptomatology
and dysfunction.
Gelb, Jerome L. "Multiple personality disorder and satanic ritual abuse [letter] Comment in: Australian and New Zealand Journal of Psychiatry, 1(3) 1994 pp. 154-.
Gerasimov, Dmitry. "Satanic tribe: Who is behind the monks' murder?"
Current Digest of the Post-Soviet Press 45(18) 1993 p.
26
SUMMARY: The ritual murder of Russian monks in April 1993 has raised questions
about the proliferation of religious sects in that country. Evidence surrounding
the murder indicates that the perpetrator was carrying out a cult-inspired
sacrifice of the monks. A knife marked with three sixes, and the method
of stabbing suggest a possible connection to the Levites, who historically
sacrificed gentiles on gentile holy days. The number of Russians who are
murdered in mysterious, ritual ways, and the uncounted number of religious
sects has raised public concern about their societal impact.
Glass, Steven L. "An overview of Satanism and ritualized child abuse. J of Police and Criminal Psychology 7(2) Oct 1991 p.4
Gold, S. R., Milan, L. D., Mayall, A., and Johnson, A. E. "A cross-validation study of the trauma symptom checklist: The role of mediating variables." Interpersonal Violence 9 1994 pp. 12-26
Golston, J. "Ritual abuse: Raising hell in psychotherapy: Creation
of cruelty: The political military and multigenerational training of torturers:
Violent initiation and the role of traumatic dissociation," Treating
Abuse Today 3(6) 1993 pp. 12-9
SUMMARY: Golston presents a model of enforced traumatic personality transformation
which accounts for the process by which military units, cults and political
groups turn raw recruits, children, or other captives into torturers.
Golston, J.. "Raising hell in psychotherapy. Part II. Comparative
abuse: Shedding light on ritual abuse through the study of torture methods
in political repression, sexual sadism, and genocide." Treating Abuse
Today 2(6) 1992 pp. 5-16
SUMMARY: This article discusses how a comparative examination of torture
and ritual abuse offers a new light under which to scrutinize the validity
of ritual abuse reports.
Gonzalez, L.. S.; Waterman, J.; Kelly, R. J.; McCord, J.; Oliveri,
M. K. "Children's patterns of disclosures and recantations of sexual and
ritualistic abuse allegations in psychotherapy." Child Abuse Negl 17(2) 1993 pp.281-9
SUMMARY: Patterns of disclosures and recantations of abuse made in psychotherapy
were examined in a sample of 63 children who reported sexual and ritualistic
abuse in a preschool setting. Therapists completed a measure that instructed
them to identify the time since the child began therapy when any disclosures
or recantations were made, to specify the type of abuse disclosed or recanted,
and to identify any events that might be related to the timing of a disclosure
or recantation. The findings revealed that the majority of subjects (76.2%)
disclosed abuse within the first month of therapy. Recantation occurred
in 17 cases (27%) and all but two children who recanted redisclosed abuse
after the initial recantation. There was some evidence that children's
experiences within the legal system may have been associated with recantations.
Subjects tended to make vague disclosures before revealing more specific
acts, reveal less intrusive sexual abuse (e.g., kissing) before more intrusive
types (e.g., intercourse), and to disclose ritualistic abuse after other
types.
Goodman, Gail S., Quas, J.A., Bottoms, Bette L., Qin, J., Shaver, Phillip R.,
Orcutt, H. and Shapiro, C. "Children's religious knowledge: Implications
for understanding satanic ritual abuse allegations." Child Abuse Negl
21(11) 11, 1997, pp.1109-10 [see comments] Child Abuse Negl
21(11) 1997 pp. 1111-30
SUMMARY:: The goals of the present study were to examine the extent of
children's religious, especially satanic, knowledge and to understand
the influence of children's age, religious training, family, and media
exposure on that knowledge. Using a structured interview, 48 3- to 16-year-old
children were questioned about their knowledge of: (a) religion and religious
worship; (b) religion-related symbols and pictures; and (c) movies, music,
and television shows with religious and horror themes. Although few children
evinced direct knowledge of ritual abuse, many revealed general knowledge
of satanism and satanic worship. With age, children's religious knowledge
increased and became more sophisticated. Increased exposure to nonsatanic
horror media was associated with more nonreligious knowledge that could
be considered precursory to satanic knowledge, and increased exposure
to satanic media was associated with more knowledge related to satanism.
Our results suggest that children do not generally possess sufficient
knowledge of satanic ritual abuse to make up false allegations on their
own. However, many children have knowledge of satanism as well as nonreligious
knowledge of violence, death, and illegal activities. It is possible that
such knowledge could prompt an investigation of satanic ritual abuse or
possibly serve as a starting point from which an allegation is erected.
Goodman, Gail S. and Schaaf, Jennifer M. "Over a decade of research on children's eyewitness testimony: what have we learned? where do we go from here?" Applied Cognitive Psychology 11 1997 pp. S5-S20
AUTHOR ABSTRACT:
Scientific understanding of children's eyewitness memory has advanced colossally over the last 15 years. After more than a decade of intense research, it is possible to reflect on empirical knowledge gained about memory accuracy and interviewing strategies, and to propose directions for future inquiry. In the present article, past studies of the effects of leading questions, repeated interviews, and interview context are reviewed. The contribution of leading questions to allegations of satanic ritual abuse is addressed, as is the contribution of individual-difference factors, such as abuse history, to memory performance. The dilemma of designing an interview for children which simultaneously reduces both the dangers of false reports and the dangers of lack of disclosure is discussed. It is proposed that interviews should not be judged dichotomously as either leading or non-leading, but rather viewed as falling along a 'leadingness continuum'. To guide future research, a call is made to integrate complex applied and theoretical issues in the study of child witnesses.
Goodman, Gail S., Bottoms, Bette L., Redlich, Allison D. ,Shaver, Phillip R., and Diviak, Kathleen R. Correlates of multiple forms of victimization in religion-related child abuse cases J Aggression, Maltreatment and Trauma, 2(1) 1998 pp. 273-95
AUTHOR ABSTRACT: Abuse perpetrated under the guise of religion is a devastating form of child maltreatment that often involves multiple types of victimization. In a large-scale survey of clinicians, we investigated the nature and emotional sequelae of religion-related child sexual abuse cases. We predicted that there would be marked differences between cases involving multiple forms of abuse and those involving only sexual abuse. Our results indicate that as the number of abuses increases, so does the severity of the abusive experience and the seriousness of psychological consequences for the victim. Thus, religion-related abuse is best understood in light of the specific types and combinations of abuses suffered by victims.
Goodwin, Jean, Hill, Sally, and Attias, Reina. "Historical and
folk techniques of exorcism: Applications to the treatment of dissociative
disorders."Dissociation . 3(2) 1990 pp. 94-101
SUMMARY: Describes Christian and Jewish exorcism practices, together with
techniques from other cultures, and relates elements of these techniques
to the psychotherapeutic treatment of dissociative disorders. Common elements
found in traditional exorcisms include (1) use of special diagnostic techniques;
(2) use of incantations, scriptures, and music; (3) use of ritual objects;
(4) physical interventions; (5) verbal confrontation of the possessing
spirit; (6) aftercare; and (7) care to understand and avert risks to the
exorcist. Familiarity with these techniques is useful when working with
patients who allege that they are victims of sadistic ritual abuse and
who may seek exorcism from traditional sources. The essential technical
difference between exorcism and psychotherapy is that exorcism involves
expulsion while psychotherapy involves integration. Cases of Christian
and Jewish exorcism are presented.
Goodwin, Jean M. "Sadistic abuse: Definition, recognition, and treatment." Dissociation Vol 6(2-3), Spec Issue, Jun-Sep 1993. pp. 181-187.
Goodwin, Jean. "Credibility problems in sadistic abuse." Journal of Psychohistory, Vol 21(4), Spr 1994. Special issue: "Cult abuse of children: Witch hunt or reality?" pp. 479-496.
Goodyear-Smith, Felicity A., Laidlaw, Tannis M.. Large, Robert G. "Surveying families accused of childhood sexual abuse: A comparison of British and New Zealand results." Applied Cognitive Psychology, Vol 11(1), Feb 1997. pp. 31-34.
Gould, Catherine. "Symptoms charactorizing satanic ritual abuse not usually seen in sexual abuse cases." California Therapist 1986
Gould, Catherine. "Ritual abuse, multiplicity, and mind-control."
Special Issue: "Satanic ritual abuse: The current state of knowledge."
Journal of Psychology and Theology 20(3) 1992 pp. 194-6
SUMMARY: As a result of the psychologically intolerable nature of their
early childhood experiences, victims of ritual abuse frequently develop
multiple personality disorder (MPD). Experience with victims of ritual
abuse suggests the presence of cult-created multiplicity, in which the
cult deliberately creates alter personalities to serve its purposes, often
outside of the awareness of the victim's host personality. Each cult-created
alter is programmed to serve a particular cult function (e.g., maintaining
contact with the cult, disrupting the therapeutic process). Ritual abuse
victims in psychotherapy may maintain cult contact unbeknownst to either
the host personality or the treating therapist. Treatment recommendations
are presented.
Gould, Catherine, and Graham-Costain, Vicki. "Play therapy with
ritually abused children, Part I" Treating Abuse Today 4(2)
1994 pp. 4-10
SUMMARY:
The authors propose a three-part model for the treatment of ritually abused children. The components of their model include: (1) treating the child's PTSD, (2) identifying and then working with the child's dissociative personality system (often involving treatment of multiple personality disorder), and (3) assisting the child to distinguish and work through indoctrinating messages and mind control programming that were given to them during dissociation-producing abusive experiences. Disclosure of the abuse and abreactive play therapy are the primary mechanisms of treatment. In this installment, the authors discuss behavioral and affective aspects of treatment.
Gould, Catherine, and Graham-Costain, Vivki. "Play therapy with
ritually abused children, Part II," Treating Abuse Today 4(3)
1994 pp. 14-9
SUMMARY:
In this and Part I, the authors discuss their three-part model for the treatment of ritually abuse d children. The components of this model include: (1) treating the child's PTSD, (2) identifying and then working with the child's dissociative personality system (often involving treatment of multiple personality or other major dissociative disorder) and, (3) assisting the child to distinguish and work through indoctrinating messages and mind control programming that were given to them during dissociation-producing abusive experiences. Disclosure and play therapy are the primary mechanisms of treatment. In this concluding article, the authors discuss processing dissociated body sensation, integrating knowledge, cognitive restructuring, issues of mind control programming and indoctrination, working with the dissociative personality system, and other clinical concerns.
Gould, Catherine and Neswald, D. "Basic treatment and program
neutralization strategies for adult MPD survivors of satanic ritual abuse."
Treating Abuse Today 2(3) 1992 pp. 5-10
SUMMARY: This article presents a variety of practical treatment principles
and useful clinical strategies for therapists contending with mind-control
programming in multiple personality disorder and satanic ritual abuse
clients. Offers good practical tips.
Gould, Catherine. "Satanic ritual abuse: Child victims, adult survivors, system response." The California Psychologist 22(3)
Gould, Catherine. "Denying ritual abuse of children." Psychohistory
22(3) 1995 pp. 329-39
SUMMARY: Argues that evidence of the ritual abuse (RA) of children constitutes
a child abuse problem of significant scope. Comparative studies that illustrate
the greater effects of RA on child victims than of sexual abuse are reviewed.
The roles of economic and sociocultural factors and of cult/perpetrator
groups in the deception and denial of RA are discussed. It is argued that
a paradigm shift is needed to change the understanding of law enforcement
personnel, public policy makers, the judiciary, and the child protection
system regarding RA victims. Denial of RA in the US threatens our image
of ourselves as Americans.
Gow, Kathryn M. "Recovered memories of abuse: Real, fabricated, or both?" Australian Journal of Clinical & Experimental Hypnosis Vol 27(2), Nov 1999. pp. 81-97.
Hall, Zaida M. "Facing the pain of the memories." Clinical Psychology Forum 62 Dec.1993 pp. 14
NOTE: This brief commentary reports on personal reactions of the psychiatrist during treatment of adult survivors of childhood sexual abuse.
KEY WORDS: Adults ;British - Child Abuse ;Commentary - Incest - Psychotherapeutic Processes - Rape - Ritual Abuse - Survivors - Torture
Hall, Joanne M. "Dissociative experiences of women child abuse survivors: A selective constructivist review." Trauma, Violence, and Abuse 4(4) Oct 2003 pp. 283 to 308
SUMMARY: Dissociation is defined as significant discontinuity in awareness, perceptions, bodily sensations, and/or memory that is self-reported, meets psychiatric diagnostic criteria for a dissociative disorder, or is so delineated as a result of psychological measurements. The focus of this literature is on women’s dissociative experiences occurring in the aftermath of childhood abuse. The review begins with assumptions that dissociation is a real phenomenon, having multiple manifestations, but is also a social construct with such constructs applied distinctly across gender. The review is feminist in that it is focused on the ways that clinicians talk about dissociation and act on these ideas, such that they affect the day-to-day lives of women survivors of child abuse. The review begins with a brief history on the concept of dissociation and then proceeds covering the areas of measuring dissociation and its incidence in childhood abuse cases; types of dissociative experience and consequences for women abuse survivors; multiple personalities and childhood abuse; false memories, dissociation, and childhood abuse; dissociation and religious/ritual abuse; dissociation and the body, physiology of dissociation and trauma; self-harm, abuse, and dissociation; the language and practices of treatment, dissociation; and revictimization; and pathology and/or protections. The review points toward four key realizations about women child abuse survivors. First, when women volitionally do not pay attention to traumatic material, this is not dissociation. Secondly, when dissociation is not problematic, it can be normalized. Thirdly, when problems related to but not caused by dissociation occur, both components need attention, and lastly, when dissociation itself is interfering with life’s purposes and pleasures, women need to receive treatment that preserves their autonomy, credibility, and interests. This review was based on the theory that the avoidance of painful material is at the base of dissociative experiences, yet, if not for the ability to compartmentalize overwhelming stress, such as childhood abuse, the woman survivor could not psychologically carry the realities of the trauma with her until such a time as these “demons” can be released and tamed. Dissociation may be more generally understood as a way to remember versus a way to forget.
Halperin, David A. "The appeal of the impossible and the efflorescence
of the unbelievable: A psychoanalytic perspective on cults and occultism."
Cultic Studies Journal 9(2) 1992 pp. 190-205
SUMMARY: Presents a psychoanalytic perspective on the appeal of cults
and occultism to adolescents. Writers (e.g., A. Crowley and A. Machen)
whose work has contributed to the formation of occult and satanic groups,
and motion pictures (e.g., Beetlejuice ) with occult themes are discussed.
The relationship between adolescent suicide and films of the occult is
explored. Case examples of 2 psychiatric patients (aged 16 and 19 yrs.)
are presented as illustrative.
Harper, Jane. "Ritual abuse work." Social Work Today 23(16) 1991 pp. 20
Harvey, M. R., and Herman, J., L. "Amnesia, partial amnesia and delayed recall among adult survivors of childhood trauma." Consciousness and Cognition 3 1994 pp.295-306
Heathcote, H.; Gmeiner, A.; Poggenpoel, M. "Adolessente betrokke
by Satanisme: wat geestesgesondheidsprobleme ondervind. (Adolescents previously
involved in Satanism: mental health problems experienced)" Curationis
21(1) 1998 pp. 2-7
SUMMARY: As far as the phenomena of adolescents previously involved with
satanism that experience obstacles in the strive for mental health, no
research has previously been done. Adolescents previously involved in
satanism, presents behavior problems like aggressive outbursts depression,
'psychosis,' or suicide attempts that can even lead to suicide. In the
phenomena-analysis semi-structured, phenomenological interviews with the
respondents and their parents, were performed. The respondents were requested
to write a naive sketch about there life. After the data-control was done,
guidelines for nursing staff had been set. The guidelines are set for
the management of adolescents that has previously been involved in satanism,
and experiences obstacles in their strive for mental health. Interviews
with experts in satanism was done, literature in the form of books, magazines
and newsclippings were used to verify the findings in the research. The
most important guidelines are that: the caregivers have to be reborn Christians;
they are not allowed to show, any fear or sympathy; they have to have
sufficient knowledge about satanism; the adolescent has to be unconditionally
accepted; the caregivers have to work in a team; the adolescents have
to be taught to deal with their emotions.
Hill, Sally. "Satanism: Similarities between patient accounts
and pre-Inquisition historical sources," Dissociation 2(1) 1989 pp. 39-44
SUMMARY: Describes satanic rituals (SRs) drawn by historians from pre-Inquisition
primary sources to offer the possibility that patients who describe fragmentary
flashback-like scenes of participation in SRs may not be delusional but
may be describing fragmented or partially dissociated memories of actual
events. As early as the 4th century elements of a satanic mass were well
described; extending the historical search from 400 to 1200 A.D. yields
only a few new elements including the ritual use of drugs, the circle,
and ritual dismemberment of corpses. Two clinical accounts of SRs are
compared with historical accounts. The possibility that a patient had
experienced actual involvement in some bizarre and abusive ritual is suggested
as a possible viewpoint to be explored in the therapeutic unraveling of
such material.
Hill, Sally and Goodwin, Jean R. "Demonic possession as a consequence
of childhood trauma." Psychohistory, 20(4) 1993, pp.
399-411
SUMMARY: In this chapter, we compare Freud's understanding of a seventeenth-century
case of demon possession and exorcism with a modern case of a patient
who had been involved in a satanic cult and had experienced demon possession,
and who sought out exorcism as well as psychotherapy. NOTE: This article
is taken from Sally Hill and Jean M. Goodwin, "Freud's notes on a seventeenth-century
case of demonic possession: understanding the uses of exorcism," in Rediscovering
childhood trauma: historical casebook and clinical applications, edited
by Jean M. Goodwin, American Psychiatric Press, Washington, D.C., 1993
pp. 45--63
Hochman, J. "Miracle, mystery, and authority: The triangle of cult indoctrination," Psychiatric Annals 20(4) 1990 pp. 179-84, 187
Hoier, Tamara S. "The course of treatment of a sexually abused child: A single-case study." Behavioral Assessment 13(4) 1991 pp. 385-98,
AUTHOR ABSTRACT:
Idiographic assessment of an 8-year-old victim of long term and bizarre sexual abuse is described. Ongoing, multimethod assessment highlights the relative utility of molar and molecular measures of distress in such cases. Patterns of recovery and identification of antecedents to distress over the course of treatment are described. Data-based clinical decision-making, stages of treatment of trauma in complex cases, and refinement of treatment based on ongoing assessment data such as daily ratings are discussed.
KEY WORDS: Behavior Therapy - Case Report - Incest ;Males - Ritual Abuse - School Age Children - Survivors
Hopkins, Jeff. "Ritual abuse evidence." Social Work 23(8) 1991 p. 21
Hudson, Pamela S. "Ritual child abuse: A survey of symptoms and
allegations," In "The shadow of satan, The ritual abuse of children."
J Child And Youth Care Special Issue 1990, pp. 27--53.
SUMMARY: Conducted a telephone survey in April, 1988, regarding 24 abused
children (aged 18 mo.--3.5 yrs at the time of abuse) to formulate a list
of symptoms and allegations most frequently noted by ritual-abuse survivors.
Ss presented with post-traumatic stress disorder (PTSD) as indicated by
severe separation anxiety, fear of starting school, avoidance of their
own bed, refusal to sleep alone, and fear of the dark. Ss spoke of being
sexually molested by adult strangers or day-care workers, being threatened
with murder if they revealed the abuse, and being photographed during
the abuse. All Ss had medical findings commensurate with sexual assault.
Other ritual-abuse survivors interviewed include adult survivors forming
their own organizations and teenagers involved with the occult and Satanism.
A ritual child abuse questionnaire is appended.
Inderbitzen-Pisaruk, H., Shawchuck, C. R., and Hoier, T. S. "Behavioral characteristics of child victims of sexual abuse: A comparison study." Clinical Child Psychology Vol. 21, 1992, pp.14-1 9.
Ireland, Sharon J.; Ireland, Murray J. "A case history of family and cult abuse." Journal of Psychohistory, Vol 21(4), Spr 1994. Special issue: "Cult abuse of children: Witch hunt or reality?" pp. 417-428.
Ivey, Gavin. "Psychodynamic aspects of demonic possession and
satanic worship" S African J Psychology, 23(4)
1993, pp. 186-1 94
SUMMARY: Develops an object relations psychoanalytic model of both involuntary
demonic possession (DP) and voluntary satanic ritual participation. A
case study of a man involved in Satanic activities is used to advance
the idea that the internalization of a bad paternal object constitutes
the developmental nucleus of DP. The intrusive return of the projected
bad object relation gives rise to the experience of DP. In voluntary satanic
worship, however, a different dynamic involving the individual's identification
with the bad object suggests itself. The unconscious motivation for this
identification arises from the child's experience of vulnerability and
powerlessness at the hands of the persecutory parent. Identification with
this bad object, symbolized by satan, gives the individual a sense of
personal power and control over his/her life. Satanic involvement thus
compensates for the original childhood narcissistic injury. (Afrikaans
abstract).
Ivey, Gavin. "The psychology of satanic worship." S African
J Psychology 23(4) , December 1993, pp. 180-5
SUMMARY: Addresses the allegations of widespread Satanic activity in South
Africa by defining the concepts of demonic possession and Satanism, tracing
its history, locating the sociological context of its movement, and discussing
the factors predisposing individuals to Satanic involvement. It is argued
that the apparent increase in Satanic activity is related to a socioeconomic
context of radical cultural change, turmoil, and social instability. Contemporary
White adolescents, feeling alienated, anxious, and powerless, are attracted
to Satanism as a means of obtaining magical power and control over their
destiny. Other predisposing factors include low self-esteem, lack of cohesive
identity, drug abuse, and pathogenic familial interaction. Satanism also
meets specific psychological needs that are not met by other forms of
religious worship. The diagnostic status of demonic possession in clinical
psychology is examined. (Afrikaans abstract).
Jenkins, Carol A. "Sociological argument applied to a historical
example of deviance: A response to Professor Victor." Special Issue: "Satanic
ritual abuse: The current state of knowledge, "Psychology and Theology
20(3) 1992 pp. 254-6
SUMMARY: Analyzes and critiques J. S. Victor's (see PA, Vol. 80:17962)
application of a sociological argument to the 1988 satanic abuse scare
in Rochdale, England. Questions relate to why the religious collectivity
in Rochdale assigned satanic ritual abuse behavior to a "deviant" category.
Victor's failure to suggest the range of alternative theoretical paradigms
used to explain collective behavior and the linkages that exist between
ideology, social action, and collective response is criticized.
Johnson, Matt. "Fear and power: From naivete to a believer in cult abuse." JPsychohistory 21(4) pp. Spring 1994 435-41
NOTE: Based on personal experience, the author submits 15 recommendations to fellow professionals who are involved in treating survivors of ritual cult abuse .
Jones, David P. "Ritualism and child sexual abuse." Child Abuse
and Neglect 15(3) 199, pp. 163-70
SUMMARY: Discusses aspects of ritualism and child sexual abuse (CSA) by
examining attempts to investigate cases; the issue of credibility; and
suggestions for practice, policy, and research. Most cases of CSA include
an element of psychological abuse. It is argued that the terms "ritualistic
abuse" and "satanic abuse" be dispensed with because most CSA involves
ritual practice and therefore use of these terms may be misleading and
inflammatory.
Jones, David P. "What do children know about religion and satanism?" Child Abuse Negl. 21(11) 1997 pp. 1109-10
Jonker, F. and Jonker-Bakker, P. 'Effects of ritual abuse: The
results of three surveys in The Netherlands." Child Abuse and Neglect
21(6) 1997 pp. 541-56
SUMMARY: We decided to document the behavior of 87 children involved in
multiple victim/multiple perpetrator sexual abuse by developing and administering
surveys to families. Data gathered at 2 1/2 years(1990) and 7 years (1994)
after the disclosures indicated the behavioral status of the children
at different developmental stages. This data was compared to clinical
information available prior to the abuse, and initial survey data rendered
at 6 weeks after disclosure (Jonker and Jonker-Bakker, 1991). The objective
was to document the behavior of the victims during the healing process.
A questionnaire was sent to the parents of 87 children who were abused
in 1987. The parents returned the completed questionnaire, and were interviewed
in our clinic. Data from the 1990 and 1994 surveys indicate that 39% of
the children involved, who lived in supportive family environments, had
changed as a result of the abuse. They exhibited behavior within acceptable,
normal guidelines for childhood development. In 1994, 7% of the children
involved showed signs of more severe behavioral disorders. The findings
indicate that physical and behavioral signs apparent in the 1990 and 1994
surveys were not recognized at the time the abuse occurred. Many of the
children exhibit normal, acceptable behavior at the time of the most recent
survey (1994).
Jonker, Fred. "Reaction to Benjamin Rossen's investigation of
satanic ritual abuse in Oude Pekela," Special Issue: "Satanic ritual abuse:
The current state of knowledge." Psychology and Theology 20(3) 1992 pp. 260-2
SUMMARY: Responds to B. Rossen's (1989) criticisms of F. Jonker and I.
Jonker-Bakker's (see PA, Vol. 78:24598) handling of an alleged
satanic ritual abuse incident in Oude Pekela. This response criticizes
the quality of Rossen's scientific work, especially in respect to his
judgments made without having had direct contact with the children, their
parents, or other principals in the incident.
Jonker, Fred. "Safe behind the screen of 'mass hysteria:' A closing
rejoinder to Benjamin Rossen." Special Issue: "Satanic ritual abuse: The
current state of' knowledge." Psychology and Theology, 20(3)
1992 pp. 267-70.
SUMMARY: Expresses concern with continuing myths about the Oude Pekela
incident of alleged satanic ritual abuse, which may be derived from and
perpetuated by the misconceived and factually inaccurate allegations of
B. Rossen (1989; see also PA, Vol. 80:17946). F. Jonker and I.
Jonker-Bakker indicate that they chose to believe the children involved
in the Oude Pekela incident while Rossen did not and attributed the whole
incident to "mass hysteria." Jonker and Jonker-Bakker stress their customary
level of objectivity and professionalism as physicians and scientists.
Jonker, Fred, and Jonker-Bakker, P. "Experiences with ritualist
child sexual abuse: A case study from the Netherlands," Child Abuse
and Neglect 15(3) 1991,pp. 191-6
SUMMARY: This article examines child sexual abuse cases in northeastern
Holland.
Jons, D. P. H. "Ritualism and child sexual abuse," Child Abuse and Neglect Vol. 15, 1991
Juhasz, Susan "Coping skills of ritual abuse survivors: An exploratory study." Smith College Studies in Social Work 65(3) 1995 pp. 255-267
Kagy, L. "Ritualized abuse of children." Recap Winter 1986
Kam, Katherine. "Ritual killings have satanic overtones," Christianity Today Vol. 32 1988 pp. 52-4
Kelley, Susan J. "Parental stress response to sexual abuse and
ritualistic abuse of children in day-care centers." Nursing Research
39(1) 1990 pp. 25-9
SUMMARY: The purpose of this study was to examine the stress responses
of parents to the sexual and ritualistic abuse of their children in day-care
centers. Sixty-five mothers and 46 fathers of children sexually abused
in day-care centers completed the Symptom Checklist-90-Revised (SCL-90-R),
a measure of psychological distress. These scores were compared with a
carefully matched comparison group of parents of 67 nonabused children.
Parents of abused children also completed the Impact of Event Scale (IES),
a measure which indexes symptoms that characterize posttraumatic stress
disorder. Parents of sexually abused children reported significantly more
psychological distress than parents of nonabused children, with parents
of ritually abused children displaying the most severe psychological distress.
Parents of abused children reported symptom profiles on the SCL-90-R and
IES consistent with posttraumatic stress disorder.
Kelley, Susan J. (1988). "Ritualistic Abuse: Dynamics and Impact."
Cultic Studies Journal, 5(2) pp. 228-36
SUMMARY: Examines the nature and impact of ritualistic abuse (RA) of children,
focusing on cult-based RA. RA refers to repetitive and systematic sexual,
physical, and psychological abuse of children by adults as part of cult
or satanic worship. It is noted that RA may be either intra- or extrafamilial.
As a result of RA, victimized children experience persistent psychological
disturbances. Implications of RA for practice, policy, and research are
discussed.
Kelley, Susan J. "Stress Responses of Children to Sexual Abuse
and Ritualistic Abuse in Day Care Centers." Interpersonal Violence,
4(4) 198, pp. 502513
SUMMARY: Examined the effects of sexual abuse (SA) and ritualistic abuse
(RA) of children in day care settings. 32 4-8 yr. old SA Ss were compared
with 35 ritually abused and 67 nonabused (non-A) 4-11 yr. old Ss on the
Child Behavior Checklist, the SCL-90, and an impact of event scale. SA
Ss had significantly more behavior problems than did the non-A Ss. Sexual
abuse involving RA (i.e., repetitive and systematic sexual, physical,
and psychological abuse of children by adults as part of cult or satanic
worship) was associated with increased severity in the extent of the sexual,
physical, and psychological abuse experienced.
Kelly, Paul. "Satanism and vulnerable adolescents," Pastoral Counseling, Vol. 25, 1990 pp. 101-10
Kenny, Michael. "Setting a wolf to catch a wolf: Psychiatry, satanism, and the anti-cult movement." Transcultural Psychiatry Dec2000, Vol. 37 Issue 4, p601.
Kent, Stephen A. "Deviant scripturalism and ritual satanic abuse:
Possible Judeo-Christian influences (part 1)" Religion 23(3)
1993 p. 229
SUMMARY: Intergenerational satanism is rejected by some as unrealistic
and in the imagination of perverted minds. Religious texts and traditions
are overlooked as possible sources for the development of satanic rituals.
A major reason for the accounts of the survivors of these experiences
failing to attain credibility is that the experiences seem divorced from
everyday life.
Kent, Stephen A. "Deviant scripturalism and ritual satanic abuse:
Part two: Possible Masonic, Mormon, magick and pagan influences." Religion 23(4) 1993 p.355
SUMMARY: A comparison of the accounts of people who have survived ritual
satanic abuse experiences, with doctrinal precedents for satanic ritual
abuse in deviant forms of Masonic, Mormon, magick and pagan cultures,
reveals that satanists such as Aleister Crowley and Albert Pike were inspired
by these cultures. Crowley's rituals demonstrate his obsession with sex.
Bodies, videos of rituals, ritual books and artifacts are necessary to
supplement the identification of the sources of these rituals.
King, G. F.; Yorker, B. "Case studies of children presenting with
a history of ritualistic abuse." J Child Adolesc Psychiatr Nurs 9(2) 1996 pp.18-26
SUMMARY: Ritualistic child abuse is an alarming and controversial problem.
Child psychiatric nurses need to increase their awareness of the clinical
picture associated with this specific form of abuse. This article reviews
the literature to date on ritualistic child abuse and addresses the controversy
surrounding the phenomena. A small research project using historical data
collection methods reviewed hospital records of children with a documented
history of ritualistic abuse. Results are organized into clusters of linked
interrelated characteristics. The symptom characteristics of these children
revealed medical/somatic symptoms, distortion of self- concept and world
view, and a variety of emotional disturbances. The findings of this study
are presented with implications for nurses who care for clients with a
history of ritualistic abuse
Kluft, Richard P. "Various interventions in the treatment of multiple personality disorder." Am J of Clinical Hypnosis 24 1982 pp. 230-240
Kluft, Richard P. "The phenomology and treatment of extremely complex multiple personality disorder." Dissociation 1(4) 1988
Ladd, Jennifer. "Logotherapy's place for the ritually abused."
International Forumfor Logotherapy; 14(2) 1991 pp. 82-86
SUMMARY: Provides a personal account from an adult survivor of ritual
satanic abuse and incest during childhood. The author discusses how exposure
to logotherapy and logophilosophy strengthened her will to follow and
enjoy her life goals.
La Fontaine, J. S.Defining organized sexual abuse." Child Abuse Review Dec93, Vol. 2 Issue 4, p223-231.
LaFontaine, J. S. "Allegations of s "exual abuse in satanic rituals." (response to article by Stephen Kent in Vol. 23, issues 3 and 4, p. 229
and 355). Religion 24(2) 1994 p. 181-4
SUMMARY: Stephen Kent's views on satanic abuse are based on unsound premises
and lacks objectivity. His claim that only a believer who has experienced
faith can understand religion destroys the legitimacy of all academic
discussions. Kent arrives at conclusions without evaluating the authenticity
of data. The article relies on conclusions derived from questionable data.
Lanning, Kenneth V. "Ritual abuse: A law enforcement view or perspective."
Child Abuse and Neglect 15 1991 pp. 171-173
SUMMARY: Argues that the use of the terms "ritualistic" and "satanic"
in discussing the abuse of children is confusing, misleading, and counterproductive.
If the guilty are to be successfully prosecuted, the innocent exonerated,
and the victims protected and treated, better methods to evaluate and
explain allegations of ritualistic child abuse must be developed.
Lanning, Kenneth V. "Satanic, occult, ritualistic crime: A law
enforcement perspective." The Police Chief 56(10) 1989
p. 62
SUMMARY: Argues that the use of the terms "ritualistic" and "satanic"
in discussing the abuse of children is confusing, misleading, and counterproductive.
If the guilty are to be successfully prosecuted, the innocent exonerated,
and the victims protected and treated, better methods to evaluate and
explain allegations of ritualistic child abuse must be developed.
Larkin, Marilynn. "Elaine Showalter: Hysteria's historian." Lancet 05/30/98, Vol. 351 Issue 9116, p. 1638.
Lawrence, Kathy J., Cozolino,
Louis J. and Foy,
David W. "Psychological sequelae
in adult females reporting childhood ritualistic abuse." Child Abuse
and Neglect 19(8) , 1995 pp. 975-84
AUTHOR ABSTRACT: The present study sought to increase current scientific knowledge
about the controversial issue of subjectively reported childhood ritualistic
abuse by addressing several key unresolved issues. In particular, the
possibility that those reporting ritualistic abuse may be characterized
primarily by the severity of their abuse histories or the severity of
their present psychological symptoms, rather than the veridicality of
the ritualistic events, was explored. Adult female outpatients reporting
childhood sexual abuse with ritualistic features were compared with a
second group of women who reported childhood sexual abuse without ritualism.
Measures included characteristics of childhood sexual and physical abuse,
current posttraumatic stress disorder (PTSD) diagnostic status and symptom
severity, and severity of current dissociative experiences. Women reporting
ritualistic features scored significantly higher on measures of childhood
sexual and physical abuse. Neither PTSD diagnostic status nor severity
for PTSD nor dissociative experiences were significantly different between
the groups. While preliminary in nature, these results suggest that it
may be helpful to conceptualize reported childhood ritualistic abuse as
indicative of the need to assess carefully for severe abuse and its predictable
sequelae within existing traumatic victimization conceptual frameworks.
Leavitt, Frank."Clinical correlates of alleged satanic abuse and
less controversial sexual molestation." Child Abuse and Neglect
18(4) 1994 pp. 387-92
SUMMARY: Examined whether patients who report satanic ritual abuse (SRA)
share symptomatology that differs from symptomatology shown by patients
who have suffered other forms of sexual abuse. Measures of general psychopathology
and dissociation were administered to 39 patients alleging SRA and to
48 patients alleging less controversial forms of sexual trauma. Ss were
women alleging a history of sexual abuse starting prior to the age of
12, involving penetration, and lasting for a period of at least 12 mo.
High but nondiscriminating levels of psychiatric pathology characterized
both patient groups. Key differences were limited to dissociative symptomatology.
Patients alleging SRA reported higher levels of dissociation, in the range
often exhibited by patients with multiple personality disorders. (French
& Spanish abstracts).
Leavitt Frank.; Labott, S. M. "Revision of the Word Association
Test for assessing associations of patients reporting Satanic ritual abuse
in childhood." J Clin Psychol 54(7) 1998 pp.933-43
SUMMARY: A growing number of psychiatric patients report satanic ritual
abuse, prompting research into this controversial area. In the current
study, the Word Association Test (WAT) was modified to assess experience
with satanic abuse. Pilot work resulted in norms for two domains: normative
and satanic. Female psychiatric patients were compared on their associations
in two studies. Based on a sexual history, they were grouped into those
reporting sexual abuse, those reporting satanic ritual abuse (SRA), and
those without a history of sexual abuse (controls). In both studies, SRA
patients gave significantly more total associations, significantly fewer
normative associations, and significantly more satanic associations than
did the other two groups. These results suggest that an experience base
is shared by individuals reporting SRA that is not found in individuals
who do not report satanic abuse (even if they do report sexual abuse).
The implications of these findings are discussed from the perspective
of arguments advanced by advocates and critics of SRA.
Leavitt, Frank. "Measuring the impact of media exposure and hospital treatment on patients alleging satanic ritual abuse." Treating Abuse Today 8(4) 1998 pp. 7-13
AUTHOR ABSTRACT
: Reported incidents of satanic ritual abuse based on recovered memory have become a source of controversy. Some scholars suggest that exposure to (1) media accounts of satanic ritual abuse or (2) experiences in inpatient hospital settings specializing in the care of patients reporting histories of sexual abuse play a central role in the generation of these memories. The Word Association Test was utilized to determine the impact of these environmental influences on satanic word association knowledge of patients who report such incidents. These two exposure variables were not found to be significant predictors of satanic word associations in 43 patients reporting sexual abuse Paradoxically, less media exposure was associated with significantly higher rates of satanic word associations in patients reporting satanic ritual abuse. The production of satanic word associations was not found to be an artifact of hospital exposure; and word association repertoires of patients with and without histories of satanic ritual abuse were not found to be contaminated by interactions with hospital staff or other patients. Media and hospital exposure may allow patients to respond conversationally about satanic abuse, but these variables do not account for unique satanic word association knowledge found among patients reporting satanic ritual abuse
Leavitt, Frank. "False attribution of suggestibility to explain
recovered memory of childhood sexual abuse following extended amnesia."
Child Abuse Negl 21(3) 1997 pp. 265-72
SUMMARY: Suggestibility is central to arguments proffered by critics of
recovered memory of childhood sexual abuse who believe that memories involving
amnesia are false creations of treatment. The present study represents
the first direct investigation of suggestibility among patients who report
recovered memory. Suggestibility was measured in 44 patients who recovered
memories and in a 31 patient comparison group without a history of sexual
trauma using the Gudjonsson Suggestibility Scale. Results indicated that
patients who recover memories were remarkably less suggestible than the
clinical field has been led to believe by advocates of false memory. As
a group, they scored low on suggestibility. Recovered Memory patients
yielded to suggested prompts an average of 6.7 times per case. This compares
to an average of 10.6 in the Psychiatric comparison group. Paradoxically,
patients without a history of sex abuse were more at risk for altering
memory to suggestive prompts. These findings appreciably challenge advocated
theories of suggested memory.
Leavitt, Frank, Labott, Susan M."The role of media and hospital exposure on Rorschach response patterns by patients reporting satanic ritual abuse." American Journal of Forensic Psychology, Vol 18(2), 2000. pp. 35-55.
Lewandowski, C. A. "Comparison of protective service workers'
perceptions of ritual and sexual abuse in children: An exploratory study.”
Child Sexual Abuse 4(2) 1995 pp. 67-81
AUTHOR ABSTRACT: Child protective workers' perceptions of child sexual abuse were compared with their perceptions of ritual abuse, with emphasis on the type of problem the abuse is for victims, the difficulties encountered when investigating an allegation, treatment and assessment resources available in the community, and definitions of the types of abuse. Data were collected by a means of a survey distributed to the estimated 80 protective service workers responsible for investigating child abuse allegations in the four major populated areas in Kansas. Twenty-four usable responses were received. Results revealed that the professional community has not reached a consensus on the ritual abuse controversy. Perceptions reported in the literature range from the presentation of ritual abuse as a serious social problem that is distinctly different from sexual abuse to a consideration of the ritual abuse phenomenon as a multidimensional sexual abuse. For the protective workers in this study, ritual abuse exists and is conceptually different from sexual abuse. Future research could examine the relationship between worker perceptions and the performance of their gatekeeping functions for alleged victims of ritual and sexual abuse.
Lifton, R. J. "Cult formation," Cultic Studies J 8(1) 1991 pp. 1-6
Lippert, Randy. "The construction of Satanism as a social problem inCanada." Can J Sociology: Cahiers Canadiens 15(4) 1990 p. 417
Lloyd, David W. "Ritual child abuse: Understanding the controversies."
Cultic Studies J 8(2) 1991 pp. 122-133
SUMMARY: Argues that the lack of a clear definition of the term "ritual
child abuse" (RCA) may hinder (1) the understanding of the phenomena that
are occurring, (2) assessment of the harm to the child, and (3) understanding
of the motivation of the abuser. The term "cult-RCA" (often used interchangeably
with the preceding term) lacks precision as well. It is unclear how widespread
such abuse actually is, and very little is known about cults that ritually
abuse children. Nor is there a single symptom or group of symptoms that
prove that a child has been the victim of RCA. It is difficult to differentiate
between delusions, night terrors, fantasies incorporating fictitious film
and video content, and children's accounts of real events of RCA. Therapists
should exercise judgment in evaluating what they see and hear from those
who deny the existence of RCA and others who claim it is widespread.
Lloyd, David W. "Ritual child abuse: Where do we go from here?"
Children's Legal Rights J12 Winter, 1991 pp. 12-8
SUMMARY:
The phenomenon of ritualistic child abuse has created a major national controversy since cases have been prosecuted in California, New Jersey, Florida, and other States. The media have publicized opinions ranging from alarm at the possibility of a national conspiracy of groups that abuse children to total disbelief, even when defendants have been convicted of physically and sexually assaulting children. This divergence of views is equally widespread among professionals. Experts in child welfare, mental health, law enforcement, and law disagree about the definition of ritualistic child abuse, how frequently it occurs, and what is known about individuals and groups who commit it. Defining ritualistic child abuse should be a priority, since no adequate definition has evolved that represents a consensus of professionals. Anthropologists and sociologists should carefully review the applicability of existing knowledge about cults and groups that allegedly abuse children. Investigative roles of the police, child protective services, mental health therapists, child care licensing agencies, and prosecutors should be clarified. States and communities should conduct interagency investigations of "macro" cases, using guidelines such as those developed by the Los Angeles County Inter-Agency Council on Child Abuse or Neglect. A clinical syndrome for forensic evaluation of ritualistic child abuse should be developed, and accounts of adults who claim to have experienced ritualistic abuse as children should be evaluated.
Lloyd, David W. "Ritual child abuse: Definitions and assumptions."
J Child Sexual Abuse 1(3) 1992 pp. 1-14
SUMMARY: Proposes definitions for ritualistic child abuse and cult ritualistic
child abuse. The author articulates the questions that must be addressed
in determining the scope of the problem and evaluating current assumptions
about the issue, as well as questions relating to the credibility of the
reports of child and adult victims. The importance of developing a clinical
syndrome for forensic evaluation is emphasized. The child protection field
must develop better approaches to prevention, investigation, and intervention.
Such efforts must be based on the results of careful inquiry into the
description, incidence and prevalence, and clinical understanding of this
phenomenon, with a parallel effort to create a consensus definition.
Loftus, Elizabeth F. "The reality of repressed memories."
American Psychologist 48(5) May 1993 pp. 518-37
Full text:
http://dx.doi.org/10.1037//0003-066X.48.5.518
AUTHOR ABSTRACT
Repression is one of the most haunting concepts in psychology. Something shocking happens, and the mind pushes it into some inaccessible corner of the unconscious. Later, the memory may emerge into consciousness. Repression is one of the foundation stones on which the structure of psychoanalysis rests. Recently there has been a rise in reported memories of childhood sexual abuse that were allegedly repressed for many years. With recent changes in legislation, people with recently unearthed memories are suing alleged perpetrators for events that happened 20, 30, even 40 or more years earlier. These new developments give rise to a number of questions: (a) how common is it for memories of child abuse to be repressed? (b) how are jurors and judges likely to react to these repressed memory claims? (c) when the memories surface, what are they like? and (d) how authentic are the memories?
Lotto, David J. "On witches and witch hunts: Ritual and satanic
cult abuse." Special Issue: Cult abuse of children: Witch hunt or reality?
Psychohistory 21(4) 1994 pp. 373-96
SUMMARY: Suggests that the recent increase in allegations of ritual cult
abuse (RCA) and satanic ritual abuse is analogous to episodes of witch
hunts throughout history. The reliability of hypnotic memory, which is
often the basis for allegations of abuse, is questioned, and it is noted
that many patients who report memories of RCA suffer from multiple personality
or other dissociative disorders. Alternative possible explanations for
the large number of RCA allegations are offered. It is suggested that
many therapists who believe in the literal reality of stories of abuse
justify their belief in the context of their knowledge of the prevalence
of sexual abuse. The characterization of abuse reports as potential expressions
of personal, group, and cultural fantasies and wishes is addressed.
Lowney, Kathleen S. "Teenage satanism as oppositional youth subculture."
Contemporary Ethnography 23(4) 1995 p. 453
SUMMARY: Presents an ethnographic portrait of a coven of teenage satanists
and argues that the psychological, folkloric, and constructionist perspectives
on satanism are lacking an important voice, that of the adolescent satanists
themselves. Young adults involved with a coven were interviewed. Satanism
allows the adolescents to challenge the dominant culture's norms and values.
However, lacking social power, this coven primarily used a symbolic critique,
through the creation of a satanic style.
Lutes, Chris. "Suicides blamed on music's satanic spell (heavy metal)." Christianity Today . 32(5) 1988, p. 57-62
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