D
Damphousse, Kelly R., “Did the devil make them do it? An examination of the etiology of Satanism among juvenile delinquents.” Youth and Society 24(2) Dec 1992 pp.204-27.
Investigated the power of unique and common explanations (defined in
terms of social learning theory (SLT)) to account for Satanism (STN)
among 530 incarcerated youthful offenders (aged 10-17 yrs). According to
SLT, low parental and educational attachment increase participation in
deviant activity. 55 Ss identified themselves as Satanists. Results show
significant positive relationships between STN and key SLT variables,
suggesting that involvement in STN may not have a common etiology with
other forms of deviance. Satanists were even more unattached to
conventionality via parents and schools, even more attached to peers,
and even less attached to delinquent peers than their non-Satanically
involved counterparts. Whites with higher IQs and with friends in STN
were more likely to be involved in STN themselves.
Daniels, Steve. “The devil made them do it: Is there a connection between serial killings and Satanism?” Minnesota Police Chief 9(3) 1989 pp.47-9.
Dawson, Judith. “Ritual abuse.” Social Work Today 22(3) 1991 p.418.
Confronting disbelief. Despite suffering under the media spotlight
following her involvement in a ritual abuse controversy in Nottingham,
Judith Dawson wants to see the issue thoroughly.
Dawson, Judith and Johnston, Chris. “When the truth hurts.” Community Care March 30, 1989 pp.11-3.
Describes the personal toll on professionals who advocated for child victims of ritual abuse in Nottingham, England.
Dawson, Judith. “Vortex of evil.” New Statesman Society 3(12) 1990 p.112.
DelCour, Julie. “Wild parties, Satanism – and death (Pentice Antwine Crawford trial).” Nat Law J 10(41) 1988 p. 10.
KEY WORDS: Crawford, Prentice Antwine – litigation; Satanism – litigation; United States.
DeMause, Lloyd. “The history of child assault.” J Psychohistory 18(1) 1990.
DeMause, Lloyd. “The universality of incest.” Psychohistory 19(2), 1991.
DeMause, Lloyd. “The history of child abuse.” J Psychohistory 25(3) Winter 1998.
DeMause, Lloyd. “Why cults terrorize and kill children.” Psychohistory 21(4) 1994 pp.505-18.
Refutes critics who suggest that investigation of Satanic ritual abuse
(SRA) is a “witch hunt,” noting that those who advocate this view and
the false memory theory are often molesters themselves. It is noted that
many case histories are available that document SRA of children and
that the most credible histories involve reports by children who have
recently been abused by cults, rather than reports based on adult
recollections. The psychodynamics of cultic ritual are discussed; the
delusional absorption of children’s power is suggested as central to the
group fantasy behind SRA. Lists the following steps in the
psychodynamics of cultic torture and child sacrifice: regression, trance
states, merging with the leader, deification of the leader,
organization of cult hierarchy, and torture and sacrificial rebirth
rituals. The applicability of these same cultic psychodynamics to the
ritual of war is addressed.
de Young, Mary. “One face of the devil: The Satanic ritual abuse moral crusade and the law.” Behavioral Sciences and the Law 12(4) 1994 p.389.
Discusses the spread of allegations of Satanic ritual abuse of children
over the last decade. The allegations are so horrific that a moral
crusade comprised largely of psychotherapists, survivors, religious
fundamentalists, and law enforcement professionals has risen up in
response to them. The claim of the moral crusade that Satanic ritual
abuse of children is an exigent social problem is analyzed through a
review of the data on the organization of such cults, cult roles and
rituals, motivation of cults, abuse symptomatology in children and
adults, and reliability of information. The symbolic content of the
moral crusade against these allegations of ritual abuse is discussed in
terms of the creation of moral crusades at times of rapid social
changes. The impact this moral crusade is having on the law is noted.
de Young, Mary. “A painted devil: Constructing the Satanic ritual abuse of children problem.” Aggression and Violent Behavior 1(3) Fall 1996. pp.235-248.
deYoung, Mary. “Breeders for Satan: Toward a sociology of sexual trauma tales.” J Am Culture 19(2) 1996 p.111.
de Young, Mary. “Speak of the devil: Rhetoric in claims-making about the Satanic ritual abuse problem.” Sociology and Social Welfare 23(2) 1996 p.55.
deYoung, Mary. “The devil goes to day care: McMartin and the making of a…” J American Culture 20(1) Spring 1997 p.19.
deYoung, Mary. Satanic ritual abuse in day care: An analysis of 12 American cases.” Child Abuse Review 6(2) May, 1997 pp.84-93.
AUTHOR ABSRTRACT: Twelve of 100 cases of alleged Satanic ritual abuse
in child care centers in the United States were examined, based on
information from news media articles, investigative reports, interview
transcripts, legal briefs, and court transcripts. Cases were included if
they involved an arrest followed by a trial verdict, guilty plea, or
dismissal of charges during the trial; the allegations of Satanic ritual
abuse were actively investigated and publicly reported; and sufficient
archival data existed to assess the case. The analysis focused on the
nature of the allegations, the victims, the perpetrators, the criminal
trials, and the case outcomes. Results revealed that it was impossible
to determine whether or not such abuse existed, but the financial and
emotional costs of trying to prove it has been high. Results also
indicate that attempts to prove Satanic ritual abuse have functioned to
detract attention from more common forms of child abuse and to obfuscate
the investigation and substantiation of organized and systematic forms
of child abuse in a variety of settings. The study’s major finding was
that these cases contribute little to the debate about whether or not
Satanic ritual abuse exists, but they do set an agenda for the
international child abuse professional community for research, practice,
and discussion.
deYoung, Mary. “Satanic ritual abuse in day care — An update.” Child Abuse Review 6(4) 1997 pp.240-1.
Doland, Virgina M. “Satanic ritual abuse and determinate meaning: A response to Professor Ellis [pp. 274–277],” Psychology and Theology 20(3) 1992 pp.278-9.
Driscoll, L. N. and Wright, C. “Survivors of childhood ritual abuse: Multi-generational Satanic cult involvement.” Treating Abuse Today 1(4) 1991 pp.5-13.
A comprehensive questionnaire was developed that included previously
reported characteristics of ritual abuse. The questionnaire contained
sections on background, therapy, ritual locations, time of meetings,
group members, paraphernalia, ritual activities, and physical,
psychological, and sexual victimization. Additionally, survivors
provided information on symptoms and possible effects of the abuse and
answered open-ended questions sharing their thoughts and feelings
regarding their victimization.
Dyer, Owen. “Ritual abuse dismissed as mythical in Britain.” British Medical l 308( 6943) June 1994 p.1527.
E
Earle, A. S. “Cult and ritual abuse. Satanic ritual abuse.” Treating Abuse Today 7(2) 1997) pp.31-3.
Earthdaughter, Debby. “Re-Patterning: Ritual abuse and s/m as an access issue.” Lesbian Ethics 5(2) 1999 p.79.
Eaton, Lynn. “Ritual abuse: Fantasy or reality?” Social Work Today Sept. 26,1991 pp.8-12.
Case summary of six ritual child abuse investigations in Great Britain.
Edwards, Louise M. “Differentiating between ritual assault and sexual abuse,” J Child and Youth Care 6(4) 1991 pp.169-88. (This reprinted article originally appeared in The J Child and Youth Care, Special Issue, 1990, pp. 67–89. The following abstract of the original article appeared in PA 78 p.1516.)
Discusses signs and symptoms that differentiate the sexual assault
victim from the ritual assault (RA) victim. Symptoms often seen in RA
victims include problems with menstrual periods, panic at the sight of
blood, unusual symbols in art work, and unusual fear of talking about
sexual assaults. RA victims demonstrate a need for emotional support,
inability to accept caring, inability to make choices, and preoccupation
with death and phases of the moon. Other signs of RA include
brainwashing, paranoid and cynical attitudes toward authority figures
and life, self-mutilation, fear of the dark and night terrors, sexual
dysfunction, and eating disorder problems.
Eckert W. G., Katchis, S., and Donovan, W. “The pathology and medicolegal aspects of sexual activity.” Am J Forensic Med Pathol 12(1) 1991 pp.3-15.
The pathology of injury and its complications related to sexual
activities has changed remarkably when compared with that of the past,
which usually involved assaults or murders of female victims of varying
ages, with moderate to serve beatings that may have accidentally
resulted in the victim’s death. Serial murderers, serial rapists, and
molesters of both boys and girls have become much more prevalent in the
last two decades in the United States. Unorthodox sexual behavior, such
as “fisting,” has increased in frequency, as has sexual violence related
to cults, such as Satanism. All of these present many challenges to
medicolegal investigators. This report describes general and specific
pathological sexual activities and injuries, some characteristics and
methods of the perpetrators, and some specific cases as examples.
Ehrensaft, Diane. “Preschool child sex abuse: The aftermath of the Presidio case.” Am J Orthopsychiatry 62(2) 1992 pp.234-44.
A case study is presented of girls who were among the preschool victims
of sexual abuse linked to occult rituals that occurred at the Presidio
Army Base Child Development Center. Components of the trauma, together
with its effects on the victims and their families, are investigated,
and implications for the mental health profession are discussed.
Ellason, J. W. and Ross, C. A. “Positive and negative symptoms in dissociative identity disorder and schizophrenia: A comparative analysis.” J Nervous and Mental Disease 183 1995 pp.236-41.
Elliott, Peter. “Soapbox.” Social Work Today 22(43) 1991 p.26.
Ellis, Bill, “Satanic ritual abuse and legend ostension.” (reply, V. M. Doland, pp. 278-9,) Psychology and Theology, 20(3) 1992 pp.274-7.
Ellis, Bill. “Kurt E. Koch and the ‘Civitas Diaboli:’ Germanic folk healing as Satanic ritual abuse of children.” Western Folklore 54 (2) 1995 p.77.
Ellis, Bill. “Germanic folk healing as Satanic ritual abuse of children.” Western Folklore 54(4) 1995 p.77.
Emerson, Shirley, and Syron, Yvonne. “Adolescent
Satanism: rebellion masquerading as religion.” Special Issue:
“Rethinking uncertainty and chaos: Possibilities for counseling.” Counseling and Values 39(2) 1995 pp.145-59.
Describes the authors’ findings from 7 yrs of observing, interviewing,
and counseling 143 adolescents involved in Satanism in the Southwest. A
case example is given. Signs, symptoms, definitions, and activities are
described. Adolescent Satanism is viewed as a rebellion and an effort to
belong, in response to low self-esteem, peer difficulty, and isolation.
Satanism provides a gang culture and feelings of power to compensate
for powerlessness and deprivation. Male members have a need to belong,
follow, and seek power or revenge. Female members are nihilistic,
anorexic, and dependent on the leader for nurturance. Counselors need to
address underlying individual and family pathology, suicidal and
homicidal ideation, self-mutilation, drug abuse, sexual abuse, and
victimization by control. Concurrent family assessment is imperative to
examine the Satanic involvement in a family system context.
F
Faller, Kathleen Coulborn. “The spectrum of sexual abuse in day care.” Family Violence 3(4) 1988 pp.283-98.
Faller, Kathleen Coulborn. “Sexual abuse of children in cults: A clinical perspective.” Roundtable 2(2) 1990 pp.11-3.
Defines cultic sexual abuse, lists common characteristics, and discusses case management and treatment issues.
Faller, Kathleen Coulborn, Corwin, David L., and
Olafson, Erna. “Literature review: Research on false allegations of
sexual abuse in divorce.” APSAC Advisor 6(3) 1993 pp.7-9.
Literature and studies regarding false allegations in divorce actions are reviewed and evaluated.
Faller, Kathleen Coulborn. “Ritual abuse: A review of the research.” APSAC Advisor 7(1) 1994 pp.19-27.
Focuses on findings from empirical studies regarding professional
experience with ritual abuse in day care, community-based cults and
intergenerational groups.
Farrow, J. A., Schwartz, R. H., and Vanderleeuw, J. “Tattooing behavior in adolescence. A comparison study.” Am J Dis Child 5(2) 1999 pp.184-7.
AUTHOR ABSTRACT: We characterize associations with and motivations for
tattooing in adolescents through data from a controlled, three-group
comparison of adolescents from a substance abuse treatment program,
detention center, and private pediatric practice. We surveyed 474
adolescents (12 to 18 years old) with tattoos (12%) and without tattoos
(88%). The private pediatric practice was the control site. A 34-item
questionnaire was used to profile the three groups and their primary
associations with tattooing with respect to race, drug use, school
attendance, school grades, parental marital status, family income,
tattooing by family members, criminal activity, and involvement with
Satanic rituals. Tattooing was significantly (P less than .005)
associated with all of these variables in the ways described, as was
knowledge of its association with human immunodeficiency virus
infection. No interventions were made. Tattooing is common in
adolescents and is associated with low self-esteem, delinquency, drug
abuse, family and peer modeling, and participation in Satanic rituals.
Addressing the behavior as a health problem is discussed.
Feigon, E. A. and de Rivera, J. “‘Recovered-memory’ therapy: Profession at a turning point.” J. Compr Psychiatry 39(6) Nov-Dec 1998 pp.338-44.
Six hundred Massachusetts-registered psychiatrists were surveyed for
their opinions on items plausibly related to the production of false
memories of childhood sexual abuse. One hundred fifty-four psychiatrists
completed the written questionnaire. A majority of respondents (69%)
endorsed the following statement: “The numbers of false accusations of
childhood sexual abuse, appearing to emerge from the psychotherapy of
adults, constitute a real problem needing public acknowledgment as such
by the mental health professions.” Nevertheless, a substantial minority
endorsed the following practices: 37% endorsed searching for childhood
roots of presenting complaints; 36% endorsed validation (expressed
belief) of the patient’s memories as an essential part of therapy; 36%
believed in appropriateness of affect as an indicator of truth in
memories; 36% believed in the therapeutic value of abreaction; 26% would
refer presumed survivors of abuse to specialists in incest recovery;
18% believed in ritual abuse as an important cause of posttraumatic
stress disorder (PTSD) and dissociative disorders; 18% trusted symptom
checklists as indicators of sexual abuse histories; and 15% believed
that memory is a complete record of the individual’s history. Small
minorities (6% to 8%) endorsed these practices: using hypnosis to gain
access to repressed memories of childhood abuse; patient confrontation
of alleged abusers; and recommending the severing of contacts with
skeptical family members. A factor analysis was performed, and it was
found that self- designated specialists were more likely than
nonspecialists to score toward the riskier pole of the four factors
extracted.
Feldman, Gail Carr. “Survivors of sadistic abuse: how to spot them.” Emergency Medicine 1993 Aug; 25 (11) pp.83-7.
Feldman, Gail Carr. “Satanic ritual abuse: A chapter in the history of human cruelty. Psychohistory 22(3) 1995 pp.340-57.
Presents a cultural and historical overview of practices attributed to
Satanic and criminal cults including violence, magic, human sacrifice,
witchcraft, sadism, and Satanism. Examples of criminal activities
committed by Satanic cults are presented. It is concluded that Satanic
crimes are being perpetrated in the US, and human sacrifice and
cannibalism are still being practiced. State laws forbidding ritualized
abuse of children and adults are noted.
Fine, Gary Alan, “Satanic tourism: Adolescent dabblers and identity work,” Phi Delta Kappan 76(1) 199, pp.70-2.
The attraction of some teenagers to Satanic symbolism, which
communicates extreme pessimism, nihilism, and hopelessness, is
distressing. Focusing on the trappings of teenage pseudo-Satanism is
counterproductive; we should concentrate on the root causes of teenage
crime—low self-esteem and poor social conditions—and not become
distracted by faddish symbols of adolescent rebellion.
Fine, Jason. “Seeking evil: The hell of prosecuting Satanic ritual abuse (California)” California Lawyer 14(7) 1994 pp.50-9.
How do you prosecute Satanic ritual abuse? There’s no hard evidence,
testimony is tainted, and most people don’t even believe the crime
exists.
Fisher-Taylor, Gail. “Exposing (ritual abuse)” Social Work Today. 1990.
Fisher-Taylor, Gail. “Ritual abuse: Towards a feminist understanding.” Herizons, 1992.
Fontaine, J. S. “Organized and ritual abuse.” Med Sci Law 36(2) 1996 pp. 9-17.
Forrest, Margot Silk. “An interview with John Briere, Ph.D.” Treating Abuse Today 3(1) 1993 pp. 20-6.
This interview discusses the current treatment of adult survivors and
the related backlash concerning reliability of repressed memory, ritual
abuse and multiple personality, the impact of managed care and other
contemporary critical issues.
KEY WORDS: Child Abuse – Dissociative
Identity Disorder – False Memory – Females – Incest – Males – Personal
Interview – Rape – Ritual Abuse – Survivors – Treatment
Forsyth, Craig J, “The theoretical framing of a social problem: Some conceptual notes on Satanic cults,” Deviant Behavior 11(3) 1990 pp.281-92.
After reviewing the evidence and reasons for a rise in activity and
interest in the occult and Satanic cults, this putative social problem
is examined from a traditionalist and then a constructionist
perspective. The traditionalists argue that increased attention given to
Satanic cults results in increased Satanic worship, while the
constructionists argue that this worship has not increased but is a
constant activity getting more attention now that it is defined as a
problem. There is no clear support for accepting either of these
arguments. Rather, the explanation for this social problem seems to fall
somewhere between the two perspectives.
Fowler, Christopher. “A pragmatic approach to early childhood memories: Shifting the focus from truth to clinical utility.” Psychotherapy 31(4) Winter 1994 pp.676-86.
AUTHOR ABSTRACT: The growing backlash against repressed trauma memories
has led both clinicians and the lay public to question basic
assumptions about the historical accuracy of autobiographical memory.
While the popular media is flooded with stories of falsely induced
trauma memories, many clinicians and theoreticians are feeling the need
to redress many of the conceptual fallacies regarding the accuracy of
early childhood memory. This article reviews pertinent experimental
literature in order to make a cogent case for Martin Mayman’s
conceptually sophisticated, yet immensely practical working model of
reconstructive memory. The integration of cognitive and psychodynamic
theory results in an appreciation for the psychologically revealing
quality of early memories. Two case illustrations demonstrate the
integration of theory with practice.
KEY WORDS: Child Abuse – False Memory – Ritual Abuse – Survivors
Frame, Randall L. “Putting Satan’s work into perspective.” [news; seminar; “Satanism and neo-paganism”] Christianity Today 30(7) 198 p. 30.
KEY WORDS: Enroth, Ronald – Korem, Danny – Magic – Satanism – Spiritual
Counterfeits Project (Berkeley, Calif.) – Cults–United States
Frankfurter, David. “Ritual as accusation and atrocity: Satanic ritual abuse, Gnostic libertinism, and primal murders.” History of Religions May 2001 40(4) p. 352.
Frankfurter, David. “The Satanic ritual abuse panic as religious-studies data.” Numen-Leiden (E. J. BRILL, Netherlands) 50(1) 2003 pp.108-17.
Frankfurter, David. “Religious studies and claims of Satanic ritual abuse: A rejoinder to Stephen Kent.” Religion 24(4) 1994 p.353.
Fraser, George A., “Satanic ritual abuse: A cause of
multiple personality disorder,” Special Issue: “In the shadow of Satan:
The ritual abuse of children” Child and Youth Care 1990 pp.55-65.
Describes the cases of 2 female patients who used dissociating or
blocking of the memory to cope with their experience of sexual abuse as
children. This defense often results in illnesses such as psychogenic
amnesia and multiple personality disorder (MPD). The cases were derived
from highly organized and secret Satanic cults that seem to pass from
one generation to another. The cases illustrate not only that the ritual
abuse may produce MPD, but also that the MPD may perpetuate the ritual
abuse of new victims without the knowledge of the victim’s primary
personality.
Freer, M. “The politics and experience of ritual abuse: Beyond disbelief.” Health Sociology Review 10 (2) 2001 p.220.
Friesen, James G., “Ego-dystonic or ego-alien:
Alternate personality or evil spirit?” Special Issue: “Satanic ritual
abuse: The current state of knowledge” Psychology and Theology 20(3) 1992 pp.197-200.
Describes differential diagnosis of personality states and evil spirits
in Satanic ritual abuse (SRA). Confusion surrounds SRA; the
interrelatedness of SRA, multiple personality disorder, and spiritual
warfare add to the confusion. Both the psychological and spiritual
realms are considered important for healing and should be carried out
together. Evil spirits are presented as oppressive supernatural states,
not as personality states. Treatment may require unifying personalities
and casting out evil spirits. A diagnostic category (oppressive
supernatural states disorder) is proposed with identifying guidelines.
Frude, Neil. “Ritual abuse: Conceptions and reality.” Clinical Child Psychology and Psychiatry 1(1), Jan 1996 pp. 59-77.
G
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 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 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. “Historical versus narrative truth: Clarifying the role of exogenous trauma in the etiology of MPD and its variants.” Dissociation, 2(4) 1989 pp.205-20.
Offers alternative explanations for ritual abuse allegations.
Ganaway, George K. “On the nature of memories.” Response to “A reply to Ganaway.” Dissociation 5(2) 1992 pp.120-2.
Responds to the critique by M. R. Smith (see PA 80:25741) concerning the author’s original article (see PA
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, J Psychology and Theology 20(3) 1992 pp.201-05.
Reviews and comments on 3 articles by R. E. Shaffer and L. J. Cozolino (see PA 80:18563), C. Gould and Cozolino (see PA 80:18534), and J. G. Friesen (see PA
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. and
Shaw, John S. “More than suggestion: The effect of interviewing
techniques from the McMartin Preschool case.” J Applied Psychology 83(3) Jun 1998 pp.347-59.
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 J 8(2) 1991 pp.151-90.
Gelb, Jerome L. “Multiple personality disorder and Satanic ritual abuse,” Australian and New Zealand J Psychiatry, 27(4) 1993 pp.701-8.
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 J Psychiatry, 1(3) 1994 pp.154-5.
Gerasimov, Dmitry. “Satanic tribe: Who is behind the monks’ murder?” Current Digest of the Post-Soviet Press 45(18) 1993 p. 26/
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, Joan C. “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.
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.
This
article discusses how a comparative examination of torture methods in
political repression, sexual sadism and genocide and ritual abuse offers
a new light under which to scrutinize the validity of ritual abuse
reports.
Golston, Joan C. “Raising hell in psychotherapy: The
ritual abuse countertransference response and the erosion of clinical
scholarship.” Treating Abuse Today, 2(4), 1992 pp.4-12.
Suggests
that clinicians’ countertransference responses to ritual abuse reports
have led to polarized debates, flawed scholarship and a preoccupation
with issues of credibility.
Gomez, Lavinia. (1995). “Satanist abuse.” British J Counselling, May, pp.116-20.
Report by British psychotherapist based on information presented at the
first National Conference on Satanist Abuse, held by the Association
for Psychoanalytic Psychotherapy in December, 1993.
Gonzalez, L.. S., Waterman, J., Kelly, R. J.,
McCord, J. and Oliveri, M. K. “Children’s patterns of disclosures and
recantations of sexual and ritualistic abuse allegations in
psychotherapy.” Child Abuse & Neglect 17(2) 1993 pp.281-90.
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.
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 non-Satanic 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.
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.” Violence and Abuse Abstracts 6(3) 2000.
See above.
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.
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 6(2-3), Spec Issue, Jun-Sep 1993. pp.181-87.
Goodwin, Jean. “Credibility problems in sadistic abuse.” J Psychohistory 21(4) Spring 1994. Special issue: “Cult abuse of children: Witch hunt or reality?” pp.479-96.
Goodyear-Smith, Felicity A., Laidlaw, Tannis M. and Large, Robert G. “Surveying families accused of childhood sexual abuse: A comparison of British and New Zealand results.” Applied Cognitive Psychology, 11(1) Feb 1997. pp.31-4.
Gould, Catherine and Cozolino, Louis. “Ritual abuse, multiplicity, and mind control.” J Psychology and Theology 20(3) 1992 pp.194-6.
Discussion of “cult-created” multiplicity.
Gould, Catherine. “Satanic ritual abuse: Child victims, adult survivors, system response.” The California Psychologist, 22(3) 1987 pp.1-2.
Panel discussion by therapists, journalist, police officer and child advocate.
Gould, Catherine. “Satanic ritual abuse: Child victims, adult survivors, system response.” California Psychologist 22(3) 1987 pp.1-2.
Panel discussion by therapists, a journalist, a police officer and a child advocate.
Gould, Catherine and Neswald, David. “Play therapy with child victims of ritual abuse.” Treating Abuse Today, 4(2) 1994.
Gould, Catherine, and Graham-Costain, Vicki. “Play therapy with ritually abused children, Part I” Treating Abuse Today 4(2) 1994 pp.4-10.
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.
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.?
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.
Gould, Catherine. “Ritual abuse, multiplicity, and
mind-control.” Special Issue: “Satanic ritual abuse: The current state
of knowledge.” J Psychology and Theology 20(3) 1992 pp.194-6.
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. “Denying ritual abuse of children.” J Psychohistory 22(3) 1995 pp.329-39.
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.
5/2012