This following list is a bibliography of theses and dissertations about ritual or ritualistic abuse, and includes some on closely related topics.
Arth, Susan (1993). Ritual child abuse: Is it reported in Anchorage? University of Alaska, Anchorage, AE.
Ashley, Angela (1993). Construction of disbelief: The ritual abuse phenomenon. Arizona State University, Tempe, AZ.
Bader, Christopher R. (1995). An exploratory study of self-reported survivors of ritual abuse. Bowling Green State University, Bowling Green, OH.
Beardsley, Rebecca M. (2002). Voices of women survivors who report childhood ritual abuse memories: A phenomenological study of the healing process. University of Utah, Salt Lake City, UT.
Bensinger, Terri T. (1990). Long-term effects on adult women who report sexual and ritual abuse in their childhoods. Wright Institute, Carbondale, IL.
Berchin, Karen J. (1999). Art therapy’s contribution in exorcising the demons: A case study of dissociative identity disorder from ritual satanic cult abuse. Seton Hill University, Greensburg, PA.
Biggs, Carolyn (1995). Social work with survivors of satanic ritual abuse with dissociative identity disorder in South Australia. University of South Australia, Mawson Lake, SA.
Boldt, Deborah Ann (1994). A Feminist-spiritual approach to healing from ritual abuse. Carleton University School of Social Work, Ottowa, Canada.
Borelli, Brenna R. (2007). Understanding the dynamics of ritual abuse. Alliant Inernation Univ, San Francisco, CA.
Brandt, Susan Jeannine (1992). An analysis of the mental health professionals’ response to satanic ritual abuse. School of Education. University of Missouri-Kansas City, MO.
Burnside, Cynthia (2002). Reclaiming the soul: making meaning out of internalized oppression. Pacifica Graduate Institute, Carpinteria, CA.
Note: ritual abuse, occult crime, Satanism and abuse by clergy are keywords.
Campbell-Hughes, Patricia Anne (1993). An exploration of satanic ritual abuse: Past and present. University of Wales (U.C.N.W., Bangor: Education). Bangor, Gwynedd, United Kingdom.
Caradonna, Maria (1991). Ritual child abuse. California School of Professional Psychology, Alameda, CA.
Cole, Deborah A. (1992). The incidence of ritual abuse: a preliminary survey. Fuller Theological Seminary, Pasadena, CA.
Clint, Snyder R. (1989). Occult crime from a law enforcement perspective. Wichita State University. Dept. of Administration of Justice, Wichita, KS.
Crippen, Beverly S. (1992). Ritual abuse survivors: a profile of multigenerational characteristics. California State University, Long Beach, CA. Ann Arbor, MI.
Croteau, Yvette M. (1993). Ritual abuse survivors’ self-reported coping techniques. Washington State University, Spokane, WA.
Etienne, Donna and Marczak, Wendy (1995). The unique phenomenon of satanic ritual abuse and its impact on the family system. University of St. Thomas; College of St. Catherine, St Paul, MN.
Fisher, Susan (1992). Evaluation of adult outpatient group therapy with ritual abuse survivors. California School of Professional Psychology, Los Angeles, CA.
Germain, Ann-Marie (1993). Ritual abuse, its effects and the process of recovery using self help methods and resources and focusing on the spiritual aspect of damage and recovery. Southern Illinois University at Carbondale, Carbondale, IL.
Gleeson, Craig (2008). Looking through the gates of hell: a case study on Satanism and the ritual abuse panic. University of Portsmouth, England.
Hauer, Carola (2003). Transpersonal aspects of the treatment of dissociative identity disorder as a result of ritual abuse: A mutual descent into the underworld. Pacifica Graduate Institute, Carpinteria, CA.
Hassan, S. A. (2020). The BITE model of authoritarian control: Undue influence, thought reform, brainwashing, mind control, trafficking and the law. Fielding Graduate University.
Note: Steve Hassan is a cult (anti-cult) researcher and author.
From the author: The justice system needs to be updated to incorporate research that explains the psychology of predatory exploitation and factors that can help to identify it when it occurs. Too often, people argue that judgments about undue influence constitute a “slippery slope,” or that “People are responsible for their actions once they reach 18 years of age.” It is also said that “One cult is another person’s religion” whenever the topics of brainwashing, thought reform, mind control or undue influence are brought up in legal cases. This dissertation offers quantitative evidence about the BITE model (Behavior, Information, Thought, and Emotion) as a potential tool to help evaluate cases involving exploitative control or undue influence. BITE (Hassan, 1988, 2015) offers a clearly defined model based on observable behaviors that expert witnesses can use to evaluate the presence of mind control or thought reform across a variety of settings and groups. The term undue influence has a several hundred-year-old history in British common law, but its use has mostly been confined to the area of wills and testaments. The studies of systematic social influence have produced several models to describe exploitative influence over a person or group of people. A literature review was conducted on existing laws that address trafficking, coercive control, and undue influence. An analysis of major models of thought reform, mind control, or brainwashing was done using Robert Jay Lifton’s Eight Criteria (Lifton, 1961); Edgar Schein’s model which includes Kurt Lewin’s model for change (Schein, et al., 1961); Margaret Singer’s Six Conditions (Singer & Lalich, 2003); and the Influence Continuum and BITE Model (Hassan, 1988). Scheflin’s Social Influence Model (Scheflin, 2015) offers an overall framework for expert witnesses to comprehensively evaluate any potential undue influence situation.
Hayward, Karen (2010). The fear of the Lord as key pastoral guidance, for a healing ministry to survivors of generational ritual abuse. North-West University, Potchefstroom Campus, Potchefstroom, South Africa.
Hodges, Stanley, H. (2006). An examination of ritual abuse laws: An integrative conflict model adaptation for an integrative conflict model adaptation for a contemporary analysis of law formation. Oklahoma State University, Tulsa, OK.
Holmes, Penny (1998). A look at the psychological, spiritual, and legal aspects of ritual abuse: Recommendations for counselors. Seattle University, Seattle, WA.
Juhasz, Susan (1994). Coping skills of ritual abuse survivors: An exploratory study: A project based upon an independent investigation. Smith College School for Social Work, Northampton, MA.
Kelly, Bonnie Louise Figueroa (1993). Multiple personality disorder-satanic ritual abuse: an issue with God? The Union Institute, Montpelier, VT.
Kelley, Susan J. (1989). Responses of children and parents to sexual abuse and Satanic ritualistic abuse in day care centers. Boston College, Boston, MA.
Kelso, Chandrika Maragani (1996). Uniform protocols for the investigation of ritual child abuse. National University, San Diego, CA.
Leamy, Joanne (1994). The healing journey: Survivors of ritual abuse. School of Nursing, Massey University, Palmerston North, New Zealand.
Lewis, Suzanne Lee (2000). Psychotherapy and spirituality: A paradigm for healing. The Union Institute, Montpelier, VT.
NOTE: Describes the healing process of deeply depressed women including survivors of ritual abuse.
LoRusso, Carmelina (1993). Clinicians challenged by the phenomenon of satanic ritual abuse: An exploratory study: A project based upon an independent investigation. Smith College School for Social Work, Northampton, MA.
Lynch, Timothy (2006). Truly evil empires: The panic over ritual child abuse in Australia. Macquarie University, Dept. of Anthropology, Australia.
MacDonald, Virginia Miller (1992). Reported ritualistic sexual abuse in preschools: impact on family processes. University of California, Los Angeles, CA.
Martin, Sharon K. (1991). Working with adult survivors of ritual abuse. Spalding University, Louisville, KY.
May, Gail J. (1991). Ritual abuse descriptive study. Wayne State University,Detroit, MI.
McMillen, Susan (2003). Post-traumatic stress disorder, repressed memories, and the creative art process. Ursuline College, Pepper Pike, OH.
Netswera, Livhuwani Alfred (2004). Caring for the abused children is the responsibility of the nation: A practical theological investigation. University of Pretoria, Pretoria, South Africa
Note: Ritual abuse, South Africa, prevention and Limpopo Province are key words.
Norris, Kelly J. (1993). Cults, ritualistic abuse, and false memories. Eastern Illinois University, Charleston, IL.
Ogden, Edward (1993). Satanic cults: ritual crime allegations and the false memory syndrome. University of Melbourne, Melbourne, Australia.
Pack, Sylvia Jean (2009). New Zealand counsellors talk about ritual abuse: a discourse analysis. Massey University, Palmerston North, New Zealand.
Peach, Peggy H. (1997). The experience of spirituality in the healing process of ritual abuse survivors. The Union Institute, Montpelier, VT.
Pelgrim, Riekje (2003). Witchcraft and policing: South Africa Police Service attitudes towards witchcraft and witchcraft-related crime in the Northern province. African Studies Centre, Leiden, South Africa.
Ramkissoonsingh, Ravi (1999). The Effects of abuse type and complainant symptomatology in a simulated sexual abuse trial. Carleton University, Ottawa, Canada.
Note: Keywords include Satanism, rituals, false memeory syndrome, and jury decision making.
Robinson, Faith A. (1994). An existential-phenomenological investigation of the experience of self-cutting in subjects with multiple personality disorder. California Institute of Integral Studies, San Francisco, CA.
NOTE: Keywords include ritual abuse victims.
Shaffer, Ruth Eva (1991). Reports of childhood ritualistic abuse in adult outpatients. Pepperdine University, Malibu, CA.
Note: Keywords include ritual abuse victims.
Spradling, Jacqueline J. (1998). The search for truth: An evaluation of the interview techniques used by law enforcement personnel while investing allegations of ritual abuse. Washburn University of Topeka, Topeka, KS.
Sparkes, Barry H. (1989). Playing with the devil: Adolescent involvement with the occult, black magic, witchcraft, and the satanic to manage feelings of despair. -University of Massachusetts at Amherst, Amherst, MA.
Stafford, Jane Ann. (1998). Cultural scripts, satanic ritual abuse, and multiple identities: A study of role played enactments. State University of New York at Binghamton, Binghamton, NY.
Stroup, Karen Leigh (1996). The rediscovery of evi: An analysis of the satanic ritual abuse phenomenon. Vanderbilt University, Nashville, TN.
Swain-Morgan, Jolene (1991). A descriptive study of the relationship between high risk adolescents and Satanic/ritualistic abuse. California State University, Long Beach, CA.
Tracey, Lisa Helen (1992). The investigation of ritual abuse allegations: A child protection perspective. Maritime School of Social Work, Dalhousie University, Halifax, Canada.
Tucker, Virginia A. (2009). The role of religious and spiritual transformation as components of healing from dissociative identity disorder associated with Satanic ritual abuse. Denver Seminary, Denver, CO.
Van Kampen, Wayne A. (1994). The evil of ritual abuse. Regis University, Denver, CO.
Vogelsang, Tricia Kay (2010). Dissociative Identity Disorder: The Mystery Surrounding its Etiology and its Connection to Satanic Ritual Abuse. (Doctoral dissertation, Master’s thesis). Adler Graduate School, Richfield, MN. https://web.archive.org/web/20210126172155if_/https://alfredadler.edu/sites/default/files/Vogelsang%20MP%202010.pdf
Excerpts from Vogelsang (2010)
A Research Paper Presented to The Faculty of the Adler Graduate School In Partial Fulfillment of the Requirements for The Degree of Master of Arts in Adlerian Counseling and Psychotherapy.
The purpose of this project is to inform its readers of the often overlooked and sometimes avoided diagnosis of dissociative identity disorder along with its possible connections to extreme abuse such as satanic ritual abuse as well as intentional mind control.
It has also been argued that dissociative identity disorder is a “chronic, posttraumatic dissociative disorder characterized by recurrent disturbances of identity and memory” (Kluft, 1988, p. 212). Dissociative identity disorder is a complex disorder that generally finds its roots in an individual’s childhood. “The severe, sustained, and repetitive trauma that occurs during the early to middle stages of childhood (ages 2 and a half to 8) for most victims is thought to promote the development of Multiple Personality Disorder” now known as dissociative identity disorder (Wilbur, 1984, p. 5).
The Connection of Dissociative Identity Disorder and Satanic Ritual Abuse
There is a rising belief among therapists working with those diagnosed with dissociative identity disorder that there has been a missing piece to the puzzle to better understand and work with these clients. That missing clue being that a high percentage rate of individuals diagnosed with dissociative identity disorder are also victims of satanic ritual abuse.
Over the past few decades the field of psychology has improved its effectiveness in society as it has willingly accepted the awful truths that research was revealing regarding issues of abuse. For example, in the 1960’s there was rampant denial that any form of child abuse even existed. There seemed to be a belief that maybe “one in one hundred children were abused” (Friesen, 1991, p. 206). In the 1970’s incest finally came into focus of a possibility of being more widespread than previously thought and in the 1980s victims of abuse and incest were finally beginning to be believed as telling the truth. As a result of these individuals finally being believed diagnoses such as multiple personality disorder, now known as dissociative identity disorder, began to rise (Friesen, 1991).
As the field of psychology and more importantly society embraced the ugly truth of rampant child abuse and the reality of wide spread incest America improved. America improved in its ability to rescue, protect, and bring some restoration to these abused individuals by lifting the widespread cloak of shame surrounding abuse. As society and the field of psychology slowly embrace and believe what individuals diagnosed with dissociative identity disorder are sharing as truth then the cloak of shame for them can be lifted as well.
One of the mainstays of working with individuals with dissociative identity disorder is to aid the client in breaking down the amnesiac, dissociative walls which have been constructed as a means of self-protection. One way to help break down these walls is to aid the individual in remembering the abuse he/she endured. As these walls begin to weaken more and more memories of trauma begin to rise. According to the research conducted by Bryant (1995) these memories are not delusions, hallucinations, or made up fantasy, in fact as research is revealing they are indeed memories of actual events that have taken place.
Extreme Abuse Survey
The results were overwhelming in revealing a connection of satanic ritualistic abuse to the diagnosis of dissociative identity disorder as well as opening shedding light into other ritualistic forms of abuse such as mind control used through the occult rituals as well as government-sponsored mind control experiments. This research reveals the two are very often connected with one another. For example this data shows that “64% of 985 respondents reported memories of incest and 48% of 977 respondents reported memoires of ritual abuse before they sought therapy and 69% of 257 respondents who reported secret mind control experiments used on them as children also reported having been abused in a satanic cult” (Rutz et al., 2008, p. 50).
Whaley, Sara (1995). Child welfare workers’ knowledge of ritual abuse. California State University, Long Beach, CA.
Wheeler, Lisa M.B. (1992). Implications of ritual abuse on victim/survivors. College of St. Catherine, University of St. Thomas, St Paul, MN.