Satanic ritual abuse: Difference between revisions

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There is no dispute that some psychotic murderers have called themselves Satanists, or that there have been some people who sexually abuse children, using rituals and perhaps references to the Devil to manipulate them. There are also some "pseudo-satanic" juvenile delinquents. However, in the late 1980s, widespread media accounts portrayed Satanism as a worldwide conspiracy behind such crimes as child sexual abuse, ritual murder, and cattle mutilation <ref>Ellis W (2000) ''Raising the devil: Satanism, new religions, and the media''‎ University Press of Kentucky 332 pages ISBN-10: 0813121701[http://muse.jhu.edu/journals/journal_of_american_folklore/v117/117.463magliocco.html Reviewed in ''J Amer Folklore'' 117.463 (2004) 115-7]</ref>, precipitating what has been called a "moral panic". <ref name=deYoung>{{citation  | url = http://www.aaets.org/article26.htm  | publisher = American Academy of Experts in Traumatic Stress  | title = Sociological Views on the Controversial Issue of Satanic Ritual Abuse: Three Faces of the Devil  | author = Mary deYoung}}</ref>
There is no dispute that some psychotic murderers have called themselves Satanists, or that there have been some people who sexually abuse children, using rituals and perhaps references to the Devil to manipulate them. There are also some "pseudo-satanic" juvenile delinquents. However, in the late 1980s, widespread media accounts portrayed Satanism as a worldwide conspiracy behind such crimes as child sexual abuse, ritual murder, and cattle mutilation <ref>Ellis W (2000) ''Raising the devil: Satanism, new religions, and the media''‎ University Press of Kentucky 332 pages ISBN-10: 0813121701[http://muse.jhu.edu/journals/journal_of_american_folklore/v117/117.463magliocco.html Reviewed in ''J Amer Folklore'' 117.463 (2004) 115-7]</ref>, precipitating what has been called a "moral panic". <ref name=deYoung>{{citation  | url = http://www.aaets.org/article26.htm  | publisher = American Academy of Experts in Traumatic Stress  | title = Sociological Views on the Controversial Issue of Satanic Ritual Abuse: Three Faces of the Devil  | author = Mary deYoung}}</ref>


These claims started to appear rather suddenly; the first "survivor" account was published in 1980 in the best selling book, ''Michelle Remembers'', after which accusations and rumors spread rapidly thereafter in the USA during the early 1980s and then declined rapidly during the early 1990s.<ref>Victor JS (1998) The Satanic Cult scare and allegations of ritual child abuse. ''Sociological Perspectives'' 41:541-65</ref> ''Michelle Remembers'' was originally stated to be a factual account of her life, with the book itself stating that "the source material was scrutinized" and that "Satanism has apparently existed there for many years"<ref>{{cite book |author=Smith, Michelle |title=Michelle Remembers |publisher=Pocket |location=New York |year= |pages= |isbn=0671694332 |oclc= |doi=  }}</ref> however others have stated that it has been discredited by several investigations.<ref>[http://www.xeper.org/pub/lib/xp_lib_wh_DebunkingOfAMyth.htm Michelle Remembers: The Debunking of a Myth] ''Mail on Sunday'' September 1990</ref>After its publication, therapists in the 1980s reported a flood of accounts of cases of multiple personality disorder in which the person had memories of involvement in a destructive Satanic cult<ref>Mulhern S (1994) Satanism, ritual abuse, and multiple personality disorder: a sociohistorical perspective.''Int J Clin Exp Hypn'' 42:265-88. PMID 7960286</ref> <ref>Young WC (1993) Sadistic ritual abuse. An overview in detection and management. ''Prim Care'' 20:447-58. PMID 8356163 </ref> but objective validation of these memories was seldom forthcoming, and in several cases collateral history proved that the claims of ritual abuse were false. <ref>Ross CA (1995)''Satanic ritual abuse: Principles of treatment'' University of Toronto Press, 228pp isbn =0802073573.</ref> Some have blamed irresponsible journalistic coverage of issues relating to child abuse for spreading unfounded fears <ref>Bottoms BL, Davis SL (1997) The creation of satanic ritual abuse. ''J Social Clinical Psychol''  16:111-228 </ref>  
These claims started to appear rather suddenly; the first "survivor" account was published in 1980 in the best selling book, ''Michelle Remembers'', after which accusations and rumors spread rapidly thereafter in the USA during the early 1980s and then declined rapidly during the early 1990s.<ref>Victor JS (1998)[http://www.ipt-forensics.com/journal/volume3/j3_3_1.htm The Satanic Cult scare and allegations of ritual child abuse] ''Sociological Perspectives'' 41:541-65</ref> ''Michelle Remembers'' was originally stated to be a factual account of her life, with the book itself stating that "the source material was scrutinized" and that "Satanism has apparently existed there for many years"<ref>{{cite book |author=Smith, Michelle |title=Michelle Remembers |publisher=Pocket |location=New York |year= |pages= |isbn=0671694332 |oclc= |doi=  }}</ref> however others have stated that it has been discredited by several investigations.<ref>[http://www.xeper.org/pub/lib/xp_lib_wh_DebunkingOfAMyth.htm Michelle Remembers: The Debunking of a Myth] ''Mail on Sunday'' September 1990</ref>After its publication, therapists in the 1980s reported a flood of accounts of cases of multiple personality disorder in which the person had memories of involvement in a destructive Satanic cult<ref>Mulhern S (1994) Satanism, ritual abuse, and multiple personality disorder: a sociohistorical perspective.''Int J Clin Exp Hypn'' 42:265-88. PMID 7960286</ref> <ref>Young WC (1993) Sadistic ritual abuse. An overview in detection and management. ''Prim Care'' 20:447-58. PMID 8356163 </ref> but objective validation of these memories was seldom forthcoming, and in several cases collateral history proved that the claims of ritual abuse were false. <ref>Ross CA (1995)''Satanic ritual abuse: Principles of treatment'' University of Toronto Press, 228pp isbn =0802073573.</ref> Some have blamed irresponsible journalistic coverage of issues relating to child abuse for spreading unfounded fears <ref>Bottoms BL, Davis SL (1997) The creation of satanic ritual abuse. ''J Social Clinical Psychol''  16:111-228 </ref>  


No law enforcement agency or research study has found the kind of physical evidence needed to support accounts of SRA. In 1994, the National Criminal Justice Reference Service of the UK  reported that an estimated 242 cases of organized abuse occur each year in the UK, of which about 21 involve allegations of ritual or satanic abuse. Thus organized abuse accounts for a small minority of all cases handled by child protection teams. However, no evidence was found that the sexual and physical abuse of children was part of rites directed to a magical or religious objective. In the three substantiated cases of ritual, not satanic, abuse, the ritual was secondary to the sexual abuse. <ref>La Fontaine JS (1994) [http://www.ncjrs.gov/App/Publications/abstract.aspx?ID=157278 Extent and Nature of Organised and Ritual Abuse] National Criminal Justice Reference Service (survey)ISBN 0-11-321797-8</ref>  
No law enforcement agency or research study has found the kind of physical evidence needed to support accounts of SRA. In 1994, the National Criminal Justice Reference Service of the UK  reported that an estimated 242 cases of organized abuse occur each year in the UK, of which about 21 involve allegations of ritual or satanic abuse. Thus organized abuse accounts for a small minority of all cases handled by child protection teams. However, no evidence was found that the sexual and physical abuse of children was part of rites directed to a magical or religious objective. In the three substantiated cases of ritual, not satanic, abuse, the ritual was secondary to the sexual abuse. <ref>La Fontaine JS (1994) [http://www.ncjrs.gov/App/Publications/abstract.aspx?ID=157278 Extent and Nature of Organised and Ritual Abuse] National Criminal Justice Reference Service (survey)ISBN 0-11-321797-8</ref>  

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Satanic Ritual Abuse (SRA) is a phrase coined in the 1980s to refer to well-publicized accounts of extreme child abuse allegedly organized by a satanic cult in the USA. These accounts are controversial, as some believe in their veracity while most mainstream authorities deny their existence. The accounts typically allege extreme and sadistic sexual, psychological, or physical assault on another person, perpetrated by one or more Satanists in a specific ritual. Some writers consider the terms ritual abuse, sadistic ritual abuse, and organized sadistic abuse to be virtually interchangeable but others do not; see Changing terminology below.

In the interest of precision, therefore, this article addresses abuse that has a specific association with Satanic belief or symbols, and refers readers to articles on other forms of abuse that do not involve Satanic belief or symbols.

Michelle Remembers and the origins of a "moral panic"

There is no dispute that some psychotic murderers have called themselves Satanists, or that there have been some people who sexually abuse children, using rituals and perhaps references to the Devil to manipulate them. There are also some "pseudo-satanic" juvenile delinquents. However, in the late 1980s, widespread media accounts portrayed Satanism as a worldwide conspiracy behind such crimes as child sexual abuse, ritual murder, and cattle mutilation [1], precipitating what has been called a "moral panic". [2]

These claims started to appear rather suddenly; the first "survivor" account was published in 1980 in the best selling book, Michelle Remembers, after which accusations and rumors spread rapidly thereafter in the USA during the early 1980s and then declined rapidly during the early 1990s.[3] Michelle Remembers was originally stated to be a factual account of her life, with the book itself stating that "the source material was scrutinized" and that "Satanism has apparently existed there for many years"[4] however others have stated that it has been discredited by several investigations.[5]After its publication, therapists in the 1980s reported a flood of accounts of cases of multiple personality disorder in which the person had memories of involvement in a destructive Satanic cult[6] [7] but objective validation of these memories was seldom forthcoming, and in several cases collateral history proved that the claims of ritual abuse were false. [8] Some have blamed irresponsible journalistic coverage of issues relating to child abuse for spreading unfounded fears [9]

No law enforcement agency or research study has found the kind of physical evidence needed to support accounts of SRA. In 1994, the National Criminal Justice Reference Service of the UK reported that an estimated 242 cases of organized abuse occur each year in the UK, of which about 21 involve allegations of ritual or satanic abuse. Thus organized abuse accounts for a small minority of all cases handled by child protection teams. However, no evidence was found that the sexual and physical abuse of children was part of rites directed to a magical or religious objective. In the three substantiated cases of ritual, not satanic, abuse, the ritual was secondary to the sexual abuse. [10]

In 1990, The State of Utah set up a Task Force to report on Ritual Abuse. The report, published in 1992, noted that an opinion poll had found that 90% of Utah citizens believed that ritualistic sex abuse was occurring, and that 68% supported more spent in investigating it. The report conceded that hard evidence was scarce, explaining that survivors had reported that such groups were extremely careful and highly skilled at desstroying evidence of their crimes. what we do have, said the report, are evidence of victims. That evidence, included the book Michelle Remembers, cited in the bibliography as fact [11].

The report also stated that there had been "successful prosecution of child abuse which contain indisputable elements of ritual abuse." This assertion was contradicted by a 1992 report by Kenneth V. Lanning, Supervisory Special Agent, Behavioral Science Unit, National Center for the Analysis of Violent Crime, Federal Bureau of Investigation describes the consistent lack of evidence supporting these allegations in the USA.[12] Lanning has been criticized for not talking to actual survivors of ritual abuse[13] and for not investigating the majority of the cases he has consulted on, some of which had convictions.[14]

A majority of academic commentators have concluded that the evidence for a vast Satanist conspiracy or extensive networks of "ritual abuse" practitioners is at best flimsy, although campaign groups for victims of abuse disagree. Indeed, there is dispute as to whether there have been any cases in which Satanic belief systems have contributed to abuse. [15] Other studies have claimed to show evidence of satanic ritual abuse and ritual abuse crimes. The issue is hard to resolve objectively because of major difficulties in diagnosis - behaviors that may be mistaken for ritual abuse include repetitive psychopathological abuse, sexual abuse by pedophiles, child pornography portraying ritual abuse, distorted memory, false memory, false report due to a severe mental disorder, pseudologia phantastica, adolescent behavior simulating ritual abuse, epidemic hysteria, deliberate lying, and hoaxes.[16]Children who have experienced extreme abuse develop coping strategies that include anxiety, denial, self-hypnosis, dissociation, and self-mutilation, and nurses who care for such children recognize that some of their reports must be discounted as false memories because they emerge from fantasy, distortions, innocent deceptions, false beliefs, lies, or adult coaching.[17]

"People sometimes fantasize entire complex scenarios and later define these experiences as memories of actual events rather than as imaginings. This article examines research associated with three such phenomena: past-life experiences, UFO alien contact and abduction, and memory reports of childhood ritual satanic abuse. In each case, elicitation of the fantasy events is frequently associated with hypnotic procedures and structured interviews which provide strong and repeated demands for the requisite experiences, and which then legitimate the experiences as "real memories." Research associated with these phenomena supports the hypothesis that recall is reconstructive and organized in terms of current expectations and beliefs." Spanos NP et al. in a 1994 review article in the International Journal of Clinical and Experimental Hypnotherapy [18]

False accusations in the midst of panic

Throughout the 1980s in the UK, some social workers came to believe child sex abuse was common, and that it could explain children's behavioural disorders. Several high profile cases of alleged ritual abuse were brought to courts, but the cases collapsed accompanied by trenchant criticism of police and social workers' willingness to believe allegations unsupported by solid evidence [19] The last high profile case was in 1991, when five boys and four girls, aged between eight and 15, were taken from their homes on South Ronaldsay, one of the Orkney Islands off the North West coast of Scotland. The children were taken by police and social workers in a dawn raid on February 1991, and taken to foster parents. The raid was organised after social workers questioned members of another family, whose father had been jailed for sexual abuse; this questioning led them to suspect there was a child sex ring and ritual abuse taking place. The children denied that any abuse had occurred (and were continuing to deny it fifteen years later[20]), but their denials were not believed by the social workers. The local community organised a public meeting to demand the return of the children to their homes; after two months, Sheriff David Kelbie ordered the children be returned, as there was no evidence against their parents. He said that the handling of the case by social workers had been fundamentally flawed and that the children had been subjected to cross-examinations designed to make them admit to being abused.[21]

Reviewing the rise and fall of the Satanic ritual abuse panic, University of New Hampshire historian David Frankfurter in his award-winning book Evil Incarnate: Rumors of Demonic Conspiracy and Satanic Abuse in History, argued that demonic conspiracies and satanic ritual abuse are simply myths of evil conspiracies that provide societies an excuse for bullying those who are already considered suspect; he also argued that those seeking to purge demonic conspiracies have done more violence than the devotees of those so-called evil groups.[22] However, Kent has stated that he believes that intergenerational satanic accounts are plausible and rituals may come from a deviant interpretation of religious texts.[23][24]

Belief in widespread ritual abuse

In 1996, a survey of clinical members of the American Psychological Association showed that only a minority of clinical psychologists had encountered ritual cases. Of those that had encountered such cases, the majority believed their clients' claims, although the evidence for the allegations, especially in cases reported by adults claiming to have suffered the abuse during childhood, was questionable. [25] Thus while most experts have concluded that many, if not most, of the memories of child sexual abuse recovered in adulthood are a true reflection of history[26] some psychiatrists believe that there must be at least tens of thousands of survivors of ritual abuse in the U.S.A.[27] Valerie Sinason a psychotherapist and founder of the Clinic for Dissociative Studies in the UK is one who believes her clientts: "the crimes I'm talking about are cannibalism, induced abortions for the purpose of murder and cannibalism, necrophilia, bestiality, anal, vaginal and oral abuse, and murder. Those crimes are in addition to the severe kinds of grievous bodily harm and everything else that people know about: eating shit, drinking blood, drinking urine, they make people feel sick, eating spiders, being put in coffins for long hours with spiders and snakes. They are all things that stir up archetypes, which is why they are used, of course. Those kind of crimes are pretty unbearable ones to hear about. You are hearing about those all the time."[28] [29]

Young's study does, in the available abstract, "Thirty-seven adult dissociative disorder patients who reported ritual abuse in childhood by satanic cults are described" but there is no further detail on the specifics of the Satanic symbolism or validation beyond patient accounts.[30]. Fraser stated that Satanic ritual abuse can cause multiple personality disorder and claimed to have clinical evidence to prove this.[31]

Changing terminology

While the reports of the 1980s used the term "Satanic", some authors have suggested that it is either inaccurate or overly dramatic and have preferred other terms that are either broader in scope or that they consider synonymous. These include ritual abuse, sadistic abuse, and sexual abuse. Unquestionably, sadism, not specific to child abuse or even nonconsensuality, is a well-recognized term, the name deriving from the Marquis de Sade. The other terms, while not precisely defined, are indeed used in anthropological context broader than the discussion at hand.

The Report of the Ritual Abuse Task Force from the Los Angeles County Commission for Women, defined ritual abuse as "a brutal form of abuse of children, adolescents, and adults, consisting of physical, sexual, and psychological abuse, and involving the use of rituals. Ritual does not necessarily mean satanic. However, most survivors state that they were ritually abused as part of satanic worship for the purpose of indoctrinating them into satanic beliefs and practices. Ritual abuse rarely consists of a single episode. It usually involves repeated abuse over an extended period of time." and alleged that Satanism may be involved in ritual abuse practices.[32]

The term "cult" may also appear in this context. Not all cults are Satanic, and not all sadism is ritualistic or even a group activity. Whether or not a given ritual is abusive is also dependent on context: eating pork is commonplace to billions of people, while forcing a devout Muslim or Jew to eat pork would be abusive. Some cultures believe male circumcision or female genital mutilation are quite appropriate, and neither Christianity or Satanism may have anything to do with their beliefs.

Williams observes that even some of the other terms are especially difficult for law enforcement. Ritual with a child is not necessarily abusive; rites of passage such as First Communions, Bar Mitzvahs, and other coming-of-age ceremonies are ritual by definition.

Some authors, notably Jean M. Goodwin, suggested the substitution of "sadistic" for "satanic" in the ongoing legal process.[33] In the book Satan's Silence, Nathan and Snedeker state Goodwin said that the change would (their quote) "reinforce adults' and childens' claims for various reasons.[34]For one, while talking about satanic ritual abuse posited behavior that criminologists and the public had never heard of, the term sadist recurred to real historical precedents: Caligula, the Spanish Inquisition, Jack the Ripper, John Gacey." They also wrote she began to include the criminology of serial killers, but pointed out several differences between the general patterns of serial killers and the cases under discussion:

  • Serial killers usually murder their victims quickly [with notable exceptions]— they do not allow them to leave and return over prolonged periods
  • "Unlike the gangs of perpetrators in ritual abuse stories, criminal sadists are usually loners. Occasionally, they recruit a partner, and sociopathic authoritarians such as Charles Manson sometimes direct several people"
  • Criminal sexual sadists have been men, rather than the women frequently accused of satanic ritual abuse.

Gould, whose paper on ritual abuse said "The evidence is rapidly accumulating that the problem of ritual abuse is considerable in scope and extremely grave in its consequences," only addressed Satanism with the comment "While ritual abuse is certainly an integral part of some kinds of Satanism, it is most likely that the deeper reason for the prevalence of ritual abuse is that, simply put, it reliably creates a group of people who function as unpaid slaves to the perpetrator group. Because their core personalities are amnesic to their cult activities, these ritual abuse victims pose little threat to their controllers."[35]

References

  1. ↑ Ellis W (2000) Raising the devil: Satanism, new religions, and the media‎ University Press of Kentucky 332 pages ISBN-10: 0813121701Reviewed in J Amer Folklore 117.463 (2004) 115-7
  2. ↑ Mary deYoung, Sociological Views on the Controversial Issue of Satanic Ritual Abuse: Three Faces of the Devil, American Academy of Experts in Traumatic Stress
  3. ↑ Victor JS (1998)The Satanic Cult scare and allegations of ritual child abuse Sociological Perspectives 41:541-65
  4. ↑ Smith, Michelle. Michelle Remembers. New York: Pocket. ISBN 0671694332. 
  5. ↑ Michelle Remembers: The Debunking of a Myth Mail on Sunday September 1990
  6. ↑ Mulhern S (1994) Satanism, ritual abuse, and multiple personality disorder: a sociohistorical perspective.Int J Clin Exp Hypn 42:265-88. PMID 7960286
  7. ↑ Young WC (1993) Sadistic ritual abuse. An overview in detection and management. Prim Care 20:447-58. PMID 8356163
  8. ↑ Ross CA (1995)Satanic ritual abuse: Principles of treatment University of Toronto Press, 228pp isbn =0802073573.
  9. ↑ Bottoms BL, Davis SL (1997) The creation of satanic ritual abuse. J Social Clinical Psychol 16:111-228
  10. ↑ La Fontaine JS (1994) Extent and Nature of Organised and Ritual Abuse National Criminal Justice Reference Service (survey)ISBN 0-11-321797-8
  11. ↑ Report of Utah State Task Force on Ritual Abuse - Utah Governor’s Commission for Women and Families (1992)
  12. ↑ Lanning KV (1992), Satanic Ritual Abuse: a 1992 FBI Report
  13. ↑ Benetts, Leslie "Nightmares on Main Street" Vanity Fair, June, 1993, pp 42-62, quote from Pg. 62 "To my surprise, (Lanning) admits he has never talked to a ritual abuse survivor"
  14. ↑ Randall, J.; P. S. Perskin (2000). Cult and Ritual Abuse: Its History, Anthropology, and Recent Discovery in Contemporary America. Greenwood Publishing Group, p229. ISBN 027596664X. 
  15. ↑ Victor JS (1993) Satanic panic: the creation of a contemporary legend‎ - Open Court Publishing Company ISBN-10: 081269192X Reviewed in Sociology of Religion 1994
  16. ↑ Bernet W, Chang DK (1997) The differential diagnosis of ritual abuse allegations. J Forensic Sci 42:32-8 PMID 8988572
  17. ↑ Valente S (2000) Controversies and challenges of ritual abuse. J Psychosoc Nurs Ment Health Serv 38:8-17 PMID 11105292
  18. ↑ Spanos NP et al. (1994) Past-life identities, UFO abductions, and satanic ritual abuse: the social construction of memories. Int J Clin Exp Hypn 42:433-46. PMID 7960296
  19. ↑ A full stop to the Satanic panic
  20. ↑ Orkney abuse children speak out BBC22 August 2006
  21. ↑ 1991: Orkney 'abuse' children go homeBBC "On this day" 4th April
  22. ↑ Frankfurter D (2006)Evil Incarnate: Rumors of Demonic Conspiracy and Satanic Abuse in History Princeton University Press ISBN13: 978-0-691-11350-0 of the 2007 Award of Excellence in the Study of Religion, Analytical-Descriptive Studies category, American Academy of Religion) reviewed here. herehere here
  23. ↑ Kent S (1993). “Deviant Scripturalism and Ritual Satanic Abuse Part One: Possible Judeo-Christian Influences”. Religion 23(23):229-241.
  24. ↑ Kent S (1993). “Deviant Scripturalism and Ritual Satanic Abuse. II: Possible Masonic, Mormon, Magick, and Pagan influences”. Religion 23(4):355-367
  25. ↑ Bottoms BL et al. (1996) An analysis of ritualistic and religion-related child abuse allegations Law and Human Behavior 20:1-34
  26. ↑ e.g. Goodyear-Smith FA et al. (1998) Parents and other relatives accused of sexual abuse on the basis of recovered memories: a New Zealand family survey. N Z Med J 111:225-8. PMID 9695750
  27. ↑ Gould C (1995). Denying ritual abuse of children. J Psychohistory 22:329-39
  28. ↑ Valerie Sinason Talks to Graeme Galton Article in journal “free associations”, Vol 10, part 4, No 56, Autumn 2003,
  29. ↑ Sinason (1994). Treating Survivors of Satanist Abuse. Routledge, 320. ISBN 0-415-10543-9. 
  30. ↑ Young, WC; et al. (1991). "Patients reporting ritual abuse in childhood: a clinical syndrome. Report of 37 cases.". Child Abuse Negl 15: 181-9.
  31. ↑ Fraser GA (1990). “Satanic ritual abuse: A cause of multiple personality disorder”. Special issue: In the shadow of Satan: The ritual abuse of children. Journal of Child and Youth Care, 55-60
  32. ↑ http://www.geocities.com/kidhistory/ra.htm Report of the Ritual Abuse Task Force - Los Angeles County Commission for Women
  33. ↑ Goodwin GM (1991), "Human Vectors of Trauma: Illustrations from the Marquis de Sade, Rediscovering Childhood Trauma: Historical Casebook and Clinical Applications, American Psychiatric Press, pp. 95-111
  34. ↑ Nathan D, M. Snedeker (1995), Satan's silence: ritual abuse and the making of a modern American witch hunt, Basic Books., p. 241
  35. ↑ Gould, C. (1995). "Denying Ritual Abuse of Children". Journal of Psychohistory 22 (3): 328 - 329.
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