Satanic ritual abuse

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Satanic ritual abuse (abbreviated SRA) refers to reports of physical and sexual abuse of individuals (generally children) in the context of Satanic rituals. Allegations of SRA first appeared in the early 1980s, arising mainly in the United States and United Kingdom and to a lesser extent other parts of the world. The definitions and extent of SRA are controversial as the reports of it are based mostly on testimonials and recovered memories. SRA has been described as a moral panic and compared to the blood libel and witch-hunts of historical Europe[1][2] and McCarthyism in 20th-century America[3][4][5][6] though some believe in the reality of the allegations.[7][8] Allegations of and treatment for SRA has been linked to dissociative identity disorder. SRA impacted how legal, therapeutic and social work professions dealt with allegations of abuse.

Contents

[edit] Definitions

The term "satanic ritual abuse" is used to describe different behaviors, actions and allegations. In a 1988 United States national study on sexual abuse in day cares, a three-fold typology was devised to describe 'ritual abuse' - cult-based ritualism in which the abuse had a spiritual or social goal for the perpetrators, pseudo-ritualism in which the goal was sexual gratification and the rituals were used to frighten or intimidate victims, and psychopathological ritualism in which the rituals were due to mental disorders.[9] Subsequent investigators have expanded on these definitions and also pointed to a fourth alleged type of satanic ritual abuse, in which petty crimes with ambiguous meaning (such as graffiti or vandalism) generally comitted by teenagers were attributed to the actions of satanic cults.

By the early 1990s, the phrase "satanic ritual abuse" was featured in media coverage of ritualistic abuse but its use decreased among professionals in favour of more nuanced terms such as multi-dimensional child sex rings[10] ritual/ritualistic abuse,[11] organised abuse[12] or sadistic abuse,[13] that acknowledged the complexity of abuse cases with multiple perpetrators and victims without projecting a religious framework onto perpetrators.

[edit] Cult-based abuse

During the initial period of interest from the early 80s the term was used to describe a network of Satan-worshiping, intergenerational cults that were described as highly organized and secretive, engaging in criminal behaviors such as forced prostitution, drug distribution and pornography, who also sexually abuse and torture children in order to coerce them into a lifetime of Devil worship[14][15] or otherwise participate in rituals that were part of religious satanic worship. Their activities also are alleged to involve kidnapping, infanticide, cannibalism and ritual sacrifices. No proof of these claims has ever been found.[16] In 1987, Geraldo Rivera produced a national television special on these alleged secret cults, claiming "Estimates are that there are over one million Satanists in [the United States and they are] linked in a highly organized, secretive network."[17] Tapings of this and similar talk show episodes are subsequently used by religious fundamentalists, psychotherapist, social workers and police to promote the idea that a conspiracy of satanic cults existed and was actually involved in serious crimes.[18] The idea of a murderous satanic conspiracy was a controversy that divided the professional child abuse community though no evidence has been found to support allegations of a large number of children being killed or abused in satanic rituals.[19] From a law enforcement perspective, an intergenerational conspiracy dedicated to ritual sacrifice whose members remain completely silent, make no mistakes and leave no physical evidence is unlikely; cases of actual cult sacrifices (such as the 1989 case of Adolfo Constanzo) have supported this idea.[10]

[edit] Pseudo-satanism

Satanic ritual abuse is also used to describe the actions "pseudo-satanists" who sexually abuse children and use the trappings of satanic rituals and claims of magical powers to coerce and terrify victims but do not believe in the rituals.[20][21][10] A survey of more than 12,000 SRA allegations found no substantiating evidence for an intergenerational conspiracy though there were several examples of pseudo-satanists.[22]

[edit] Criminal and delusional satanism

A third variation of ritual abuse involves non-religious ritual abuse in which the rituals were part of a delusional or obsessive.[9] There may also be isolated incidents of extreme sadistic crimes that are committed by individuals, loosely organized families and possibly in some organized cults, some of which may be connected to Satanism, though this is more likely to be related to sex ring trafficking; though SRA may happen in families, extended families and regional groups, it is not believed to occur in large, organized groups.[23]

[edit] Acting out

Ambiguous crimes in which actual or erroneously believed symbols of satanism appear have also been claimed as part of the SRA phenomenon, though in most cases the crimes can not be linked to a specific belief system; minor crimes such as vandalism, trespassing and graffiti were often found to be the actions of teenagers who were acting out.[24][25][26] Allegations of alleged victims that were obtained from mental health practitioners also occurred, but lacked verifiable evidence, were anecdotal and involved incidents that were years or decades old.[27]

[edit] History

The phrase "satanic ritual abuse" first arose in the mid-1980s to describe the disclosures of some children in child protection cases, and some adults in psychotherapy. In the early 1980s there was an exponential increase in child protection investigations in America, Britain and other developed countries due to mandatory reporting laws and increased public awareness of child abuse. In a small number of investigations, children disclosed alleged organised and ritualistic forms of sexual abuse by parents and caregivers,[28][29] claims also made by adults in psychotherapy.[30][31] These disclosures included descriptions of sexual abuse in the context of Satanic cults, rituals and the use of Satanic iconography, garnering the label "satanic ritual abuse" in the media and some professionals. Clinicians, psychotherapists and social workers have documented clients who describe a history of SRA[13][32] though the claims of therapists are often unsubstantiated beyond the testimonies of their clients.[10][33]

The first claim known to link Satanism with ritualistic child abuse was made in the "survivor" story, Michelle Remembers, published in 1980, written by Michelle Smith and her psychiatrist (and later husband) Lawrence Pazder.[34] The book, along with other survivor stories, are suspected to have influenced later allegations of SRA and the book was used by prosecutors and police while preparing cases of day care sexual abuse. Smith and other survivors also met with parents involved in the McMartin preschool trial and it is believed that Smith influenced testimony against the accused.[35] Investigations of the events discussed in the book revealed inconsistencies and contradictory facts which challenge the book's accuracy.[36] Skeptics have argued that Michelle Remembers is largely responsible for the "epidemic" of SRA allegations,[37][38] though sociologists[39][40] have noted similarities between SRA and stories of blood libel throughout history. For David Frankfurter, the SRA panic repeated many of the ancient features of conspiracy theory panics.[41] Some researchers have stated that saying there is no evidence of an international Satanic conspiracy misstates the facts, that many people allege they have seen the components of a conspiracy and these eyewitness reports do form evidence. However, the veracity of this evidence needs to be examined further[8] and it is possible that intergenerational satanists do exist and they justify their actions through a religious, satanic framework.[7]

Evidence for the existence of SRA generally takes the form of testimony by individuals making allegations.[20][42] Therapists cite the pain expressed and the internal consistency of their patients' stories, as well as the similarity of allegations by different patients in geographically separate areas as evidence for the reality of the stories; despite this, the disclosures of patients have never resulted in the discovery of body parts or missing persons that would corroborate the allegations.[43] In one analysis of 36 court cases involving ritual sex abuse of children, only one quarter resulted in convictions and the convictions had little to do with ritual sex abuse.[44] In a 1994 survey of more than 11,000 psychiatric and police workers throughout the US, conducted for the National Center on Child Abuse and Neglect, researchers investigated approximately 12,000 accusations of group cult sexual abuse based on satanic ritual. The survey found no substantiated reports of well-organized satanic rings of people who sexually abuse children, but they did find isolated incidents involving individuals or couples who used claims of satanism to intimidate victims.[22] A sample of 29 patients in a medical clinic reporting SRA found no corroboration of the claims in medical records or in discussion with family members.[45] Media coverage of SRA began to turn negative by 1987, and the last of the "panic " is said to have ended between 1992 and 1995.[2]

[edit] Research

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Research in Australia and Britain suggests that between a third and a quarter of psychotherapists, social workers and counselors have encountered at least one client who discloses allegations of ritualistic abuse.[46][47][48] These findings are supported by a comprehensive survey undertaken in America in 1996 in which a minority of psychologist members of the American Psychological Association who responded had encountered at least one client telling of "ritualistic or religion-related" abuse, and the majority believed their clients.[49] Over 12 000 cases of clients with a history of organised and ritualistic abuse were reported by respondents; however, where the survey asked respondents to detail empirical or corroborating evidence for such histories, the researchers felt that there was insufficient basis to conclude that these histories were based on factual events.[49]

A British study found that of 29% of the 211 cases of organised child sexual abuse reported to researchers by police, social and welfare agencies from the period of 1988 to 1991 were designated "ritual abuse" cases by respondents.[50] Another British survey in 1994 found an average of 21 out of 242 abuse cases investigated per year in England and Wales involved involved ritual or satanic abuse. In the ritual abuse cases the rituals were found to be secondary to the sexual abuse. In cases involving satanic abuse, the satanic allegations by younger children were influenced by adults, and the concerns over the satanic aspects were found to be compelling due to cultural attraction of the concept, but distracting from the actual harm caused to the abuse victims.[51]

In a 1995 report by the Department of Justice in Canada, ritual abuse is described as "severe physical, sexual, psychological and spiritual abuse used systematically with symbols, ceremonies and/or group activities that have a religious, magical or supernatural connotation." The report indicates that victims of ritual abuse are often afraid to report the incidents, and that often their reports are not believed.[14]

An estimated 93% of therapists working with alleged ritual abuse survivors in the early and mid 1990's believed that ritual abuse occurs,[8] though a survey in the United States found that of 2709 practicing clinical psychologists, 1908 had no patients reporting SRA, 785 found one to two cases, and sixteen had treated more than one hundred patients reporting SRA, suggesting that a minority of therapists may be "highly predisposed" to see a disturbed clients as suffering from SRA.[52]

Some psychologists have described substantiated cases of day care sexual abuse which involved ritualistic abuse.[8][53][9] Some of this research has, in turn, been criticized for an overly liberal definition of what constitutes a "substantiated" case of ritual abuse.[54] In day-care settings, a satanic overtone was often associated with ritual abuse, and ritual abuse coupled with sexual abuse was found to be the most devastating.[53] These effects were found not to be temporary and multiple perpetrator abuse was found to be worse.[53] The failure of center staff to report suspicion of abuse by parents of staff was mentioned as a worry by several researchers.[53]

[edit] Skepticism

There is a diverse body of skeptical literature on SRA. Sociologists and journalists noted the vigorous nature with which some evangelical activists and groups were using claims of SRA to further their religious and political goals.[6] Other commentators suggested that the entire phenomenon may be evidence of a "moral panic" over Satanism and child abuse.[55] Skeptical explanations for allegations of SRA have included an attempt by "radical feminists" to undermine the nuclear family,[56] a backlash against working women,[3] homophobic attacks on gay childcare workers,[57] a universal need to believe in evil,[41] fear of alternative spiritualities[58] "end of the millennium" anxieties,[59] or a transient form of temporal lobe epilepsy.[60]

Skeptics have treated allegations of SRA as "viral agents" or rashes spread through conferences, seminars, books, television programs and court cases, and professionals who believe in SRA.[61] Cases of SRA have been described as “psychogenic syndromes" or "hysterical epidemics",[59] infectious “memetic” agents,[62] symptoms of a “mediasomatic ailment”,[63] or simply the “madness in the air”.[64] In 2006 David Frankfurter, professor of religious studies and history at the University of New Hampshire published an academic study on SRA. He concludes that "No forensic evidence" on SRA "has ever been found".[65] A 1994 review of Victor Jeffery's book, Satanic Panic: Creation of a Contemporary Legend --written at the time when SRA was considered by Jeffery to be a moral panic-- notes that "A 'scare' or 'panic' exists when the magnitude of the concern and agitation is disproportionate relative to the magnitude of the actual threat. Debunking constructionists need to be more explicit on this score, else rare verified instances of 'Satanic crimes' may appear to invalidate their analysis. Satanic 'atrocities' probably exist from time to time." [66] Specific parts of satanic abuse records may appear to have scriptural etymologies and could easily have been conceived by those that wanted to defame or reverse Judeo-Christian religions.[7]

Kenneth Lanning, an expert in the investigation of child sexual abuse,[67] has stated that pseudo-satanism may exist but there is no proof for vast conspiracies and human sacrifices. Reported cases of SRA involve bizarre activities, some of which are impossible, that makes the credibility of victims of child sexual abuse questionable. In cases where SRA is alleged to occur, Lanning describes common dynamics of the use of fear to control multiple young victims, the presence of multiple perpetrators and strange or ritualized behaviors, though allegations of crimes such as human sacrifice and cannibalism do not seem to be true. Lanning also suggests several reasons why adult victims may make allegations of SRA, including "pathological distortion, traumatic memory, normal childhood fears and fantasies, misperception, and confusion".[21]

[edit] Court cases

Main article: List of satanic ritual abuse allegations

Elements of Satanist ritual have featured in some ritual abuse allegations of child abuse and such allegations have appeared throughout the world. The failure of many high-profile cases generated worldwide media attention, and came to play a central feature in the growing controversies over child abuse, memory and the law.[23]

During the early 1980s, some courts attempted ad hoc accommodations to address the anxieties of child witnesses in relation to testifying before defendants. Screens or CCTV technology are a common feature of child sexual assault trials today; children in the early 1980s were typically forced into direct visual contact with the accused abuser while in court. SRA allegations in the courts catalyzed a broad agenda of research into the nature of children's testimony and the reliability of their oral evidence in court. The findings of this research are somewhat ambiguous, suggesting that neither children nor adults are immune to suggestive interviewing techniques but even extremely suggestive techniques do not inevitably lead to false reports.[68]

[edit] Dissociative identity disorder

SRA has been linked to dissociative identity disorder[69][70] (DID, formerly known as multiple personality disorder). There are many MPD patients reporting memories of different forms of ritual abuse. These are alleged and most are undocumented. Opinions on the veracity of reports of SRA vary greatly. The first person to publish a "survivor story" about SRA was Michelle Smith, co-author of Michelle Remembers; Smith was diagnosed by her therapist and later husband Lawrence Pazder with DID.[71] Many women claiming to be SRA survivors have been diagnosed as sufferers of DID, and it is unclear if their claims of childhood abuse are accurate or a manifestation of their diagnosis.[72] Claims of SRA by DID patients have been called "...often nothing more than fantastic pseudomemories implanted or reinforced in psychotherapy"[73] and SRA is a cultural script of the perception of DID.[74] A sampling of 29 patients who presented with SRA, 22 were diagnosed with dissociative disorders including DID. The authors noted that 58% of the SRA claims appeared in the years following the Geraldo Rivera special on SRA and a further 34% following a workshop on SRA presented in the area; in only two patients were the memories elicited without the use of "questionable therapeutic practices for memory retrieval."[45] Skeptics claimed that the increase in DID diagnosis on the 1980s and 1990s and its association with memories of SRA is evidence of malpractice by treating professionals.[75] The reliability of memories of SRA elucidated by clients in treatment for DID has been a point of contention in the popular media and with clinicians, some of whom express ambivalence over the reliability of narratives of SRA patients. Most acknowledge that such a narrative is indicative of serious victimisation and trauma.[76][improper synthesis?]

Much of the body of literature on the treatment of ritually abused patients focuses on dissociative disorders.[77][78]

[edit] See also

[edit] References

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