H
Hall, Zaida M. “Facing the pain of the memories.” Clinical Psychology Forum 62 Dec.1993 p.14.
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.283-308.
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 J 9(2) 1992 pp.190-205.
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 p.20.
Harper, Jane. “What about the wounded?” Social Work Today Dec 12 1991.
British staff care consultant comments on the mirroring effects on
social workers helping ritually abused children in the Hillsborough
case.
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.
Hayward, J. “Ritual abuse: Trial and error.” Criminologist: Chichester 21(1) 1995 pp.3-25.
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.
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.
Hempling, Stephen\ “Ritual abuse or more?” Child Abuse Review, 1991 5(1).
Article by a British police surgeon; includes references to Aleister Crowley’s precepts.
Hill, Jeanne. “Believing Rachel.” J Psychohistory 24(2) 1996 pp.132-46.
A mother’s account of child’s ritual abuse disclosures.
Hill, Sally. “Satanism: Similarities between patient accounts and pre-Inquisition historical sources,” Dissociation 2(1) 1989 pp.39-44.
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.” J Psychohistory, 20(4) 1993 pp.399-411.
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.
Hines, Terence. “On ritual abuse.” PsycCRITIQUES 39(12) 1994.
Hochman, J. “Miracle, mystery, and authority: The triangle of cult indoctrination,” Psychiatric Annals 20(4) 1990 pp.179-84, p.187.;
Hodges, Stan H. “A historical and theoretical look at ritual abuse laws from an integrative conflict perspective.” Free Inquiry in Creative Sociology. 36(1) 2008 p.27.
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 . “Moving in a world of shadows.” Social Work Today. Oct 26 1989 p. 17.
Explores staff responses to and professional ramifications of confronting child sex networks.
Hopkins, Jeff. “Ritual abuse evidence.” Social Work 23(8) 1991 p.21.
Hopkins, Jeff. “Trial and error.” Social Work Today. Oct 1991 p.17.
British author lists five areas in which therapists can prepare for
court testimony in trials involving allegations of ritual child abuse.
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.
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 app ended.
Hunt, Patricia and Margaret Baird (1990). “Children of sex rings.” Child Welfare 69(3) pp.195-207.
Addresses differences between single- and multiple-offender sexual abuse victims.
I
Inderbitzen-Pisaruk, H., Shawchuck, C. R., and Hoier, T. S. “Behavioral characteristics of child victims of sexual abuse: A comparison study.” Clinical Child Psychology 21 1992 pp.14-9.
Ireland, Sharon J.; Ireland, Murray J. “A case history of family and cult abuse.” J Psychohistory, 21(4) Spring 1994. Special issue: “Cult abuse of children: Witch hunt or reality?” pp.417-28.
Ivey, Gavin. “Psychodynamic aspects of demonic possession and Satanic worship” S African J Psychology, 23(4) 1993, pp.186-94.
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) Dec 1993 pp.180-5.
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).
J
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.
Analyzes and critiques J. S. Victor’s (see PA
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, Charles F. (1990). “Inflicted injury versus accidental injury.” Pediatric Clinics of North America 37(4) pp.791-814.
Addresses medical indicators of physical child abuse; includes section on ritualistic child abuse.
Johnson, Matt. “Fear and power: From naivete to a believer in cult abuse.” J Psychohistory 21(4) Spring 1994 pp.435-41.
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) 1991 pp.163-70.
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. “Commentary: Ritualism and child sexual abuse.” Child Abuse and Neglect 15(3)1991.
Jones, David P. “What do children know about religion and Satanism?” Child Abuse and Neglect 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.
AUTHOR ABSTRACT: 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.
Responds to B. Rossen’s (1989) criticisms of F. Jonker and I. Jonker-Bakker’s (see PA
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.
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 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.
This article examines child sexual abuse cases in northeastern Holland.
Jonker, Korbus. “The identification and understanding of occult practices relevant to child abuse: Review letter.” Child Abuse Research in South Africa, 2(2) 2001 pp.30-4.
AUTHOR ABSTRACT: This article covers a topic on which very little has
been written in professional circles. It describes the types of occult
abuse of children and the signs of ritual abuse which can surface as
various types of symptoms in a variety of areas. The article goes on to
discuss the obstacles to treatment posed by the secrecy that pervades
the phenomenon and the resultant lack of professional insight into the
true nature of the problems experienced by the child. Jons, D. P. H. “Ritualism and child sexual abuse,” Child Abuse and Neglect 15, 1991 Juhasz, Susan “Coping skills of ritual abuse survivors: An exploratory study.” Smith College Studies in Social Work 65(3) 1995 pp.255-67.
K
Kam, Katherine. “Ritual killings have Satanic overtones.” Christianity Today 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.
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. “Stress Responses of Children to Sexual Abuse and Ritualistic Abuse in Day Care Centers.” J Interpersonal Violence 4(4) 1988 pp.502-13.
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.
Kelley, Susan J. (1988). “Ritualistic abuse: Dynamics and impact.” Cultic Studies J 5(2) pp.228-36.
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.
Kelly, Liz and Sara Scott. “The current literature about organized abuse of children.” Child Abuse Review, 2, 1993 pp.281-7.
Review of literature on organized abuse, child pornography and prostitution, pedophile networks and ritual abuse.
Kelly, Liz. “The extent and nature of organised and ritual abuse — DOH report reviewed.” Childright No. 111 November, 1994.
British child abuse expert questions the conclusions of Professor Jean La Fontaine’s government-funded study.
Kelly, Paul. “Satanism and vulnerable adolescents,” Pastoral Counseling 25 1990 pp.101-10.
Kenny, Michael. “Setting a wolf to catch a wolf: Psychiatry, Satanism, and the anti-cult movement.” Transcultural Psychiatry 37(4) Dec 2000 p.601.
Kent, Stephen A. “Deviant scripturalism and ritual Satanic abuse: Part one: Possible Judeo-Christian influences (part 1)” Religion 23(3) 1993 p.229-41.
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.
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.
Kent, Stephen. “Diabolic debates: A reply to David Frankfurter and J. S. La Fontaine.” Religion 24 1994 pp.135-88.
King, G. F.and Yorker, B. “Case studies of children presenting with a history of ritualistic abuse.” J Child Adolesc Psychiatr Nurs 9(2) 1996 pp.18-26.
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 Clinical Hypnosis 24 1982 pp.230-40.
Kluft, Richard P. “The phenomology and treatment of extremely complex multiple personality disorder.” Dissociation 1(4) 1988.
Kluft, Richard P. (1989). “Reflections on allegations of ritual abuse.” Dissociation 2(4) pp.191-3.
Editorial on ritual abuse and the historical context of man’s inhumanity to man.
Kohn, A. A. “Underlying assumptions in the work of mental health professionals on ritual abuse.” Clinical Psychology Forum 69 1994 p.19.
Kourt, Franklin J. “Ritual child abuse and Satanic cults: A growing menace.” Illinois Medicine Nov10 1989 pp 8-9.
Includes interviews with mental health and law enforcement professionals.
L
Ladd, Jennifer. “Logotherapy’s place for the ritually abused.” International Forum for Logotherapy 14(2) 1991 pp.82-6.
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 2(4) Dec 1993 pp.223-31.
Proposes a definition for “organized sexual abuse” and makes
distinctions between organized abuse, ritual abuse, and child
prostitution and pornography.
LaFontaine, J. S. “Allegations of sexual abuse in Satanic rituals.” (response to article by Stephen Kent in 23(3/4) p. 229 and p. 355). Religion 24(2) 1994 pp.181-4.
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.
Lacter, Ellen and K Lehman, K. Guidelines to diagnosis of ritual abuse/mind control traumatic stress. Attachment 2(2) 2008 pp.159-81.
Lamb, Nancy and Bill Hart. “Pointers on multi-victim, multi-perpetrator cases.” American Prosecutors Research Institute 1992.
Attorneys who prosecuted Little Rascals case offer advice regarding mass molestation cases.
Lanning, Kenneth V. “Ritual abuse: A law enforcement view or perspective.” Child Abuse and Neglect 15 1991 pp.171-3.
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.
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 351(9116) 05/30/98 p.1638.
Laterz, J., and Borden, T. ”Mother/daughter incest and ritual abuse: The ultimate taboos.” Treating Abuse Today 3(4) 1993 pp.5-8.
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, Labott, Susan M. “The role of media and hospital exposure on Rorschach response patterns by patients reporting Satanic ritual abuse.” American J Forensic Psychology 18(2) 2000 pp.35-55.
Leavitt Frank. And Labott, Susan 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.
AUTHOR ABSTRACT: 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 and Labott, Susan M. “Revision of the Word Association Test for assessing associations of patients reporting Satanic ritual abuse in childhood.” Violence & Abuse Abstracts 7(3) 2001 pp.163-252
Leavitt, Frank. “Clinical correlates of alleged Satanic abuse and less controversial sexual molestation.” Child Abuse and Neglect 18(4) 1994 pp.387-92.
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. “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.
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.
Lewandowski, Cathleen 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 in Canada.” Can J Sociology: Cahiers Canadiens 15(4) 1990 p. 417.
Littlemore, Gordon. “My staff were not to blame.” Social Work Today, 21(3) 1991 p.5.
Former director of Rochdale Social Services defends the actions of
British social workers who removed children from homes where ritual
abuse was suspected.
Lloyd, David W. “An exploration of our vocabulary: Ritualistic victimization.” Roundtable 2(2) 1990 p.17.
Examines the need for a universally accepted definition of ritual child abuse.
Lloyd, David W. “Learning From the McMartin case.” Roundtable 2(4) 1990 pp.24-5.
Lists 10 strategies for handling multi-victim, multi-perpetrator cases.
Lloyd, David W. “Ritual child abuse: Where do we go from here?” Children’s Legal Rights J 12(1) Winter, 1991 pp.12-8.
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: Understanding the controversies.” Cultic Studies J 8(2) 1991 pp.122-33.
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: Definitions and assumptions.” J Child Sexual Abuse 1(3) 1992 pp. 1-14.
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.
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? J Psychohistory 21(4) 1994 pp.373-96.
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.
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.
Lubrick, Kristal. “Devil worship in the Land of Lakes.” Minnesota Police Chief, 9(3) 1989 pp.33-45.
Interviews with law enforcement officials in Minnesota regarding ritual crime.
Lutes, Chris. “Suicides blamed on music’s Satanic spell (heavy metal).” Christianity Today 32(5)1988 pp.57-62.
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