Satanic ritual abuse/Bibliography

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Books

Richardson JT, Best J, Bromley DG (1991)The Satanism scare Aldine Transaction ISBN-10: 0202303799

Gould C (1992) Diagnosis and treatment of ritually abused children in Sakheim, D.K. (1992). Out of Darkness: Exploring Satanism and Ritual Abuse. Lexington Books. ISBN 0-669-26962-X.

Ryder, D (1992). Breaking the Circle of Satanic Ritual Abuse: Recognizing and Recovering from the Hidden Trauma. Minneapolis, MN: CompCare Publishers, 265 isbn =0896382583.  (Riley, E.A. (1992). "Breaking the circle of satanic ritual abuse: Recognizing and recovering from the hidden trauma.". Journal of Traumatic Stress 6 (3). [1])

Waterman, Jill; Kelly, Robert J.;Oliveri, M. K.;and McCord, Jane (1993). Behind the Playground Walls - Sexual Abuse in Preschools. New York, London: The Guilford Press, 284-8. ISBN 0-89862-523-8.

Hicks RD(1991) Pursuit of Satan: The Police and the Occult Prometheus Books ISBN 0-87975-604-7 NCJRS Abstract "This book critically analyzes individual law enforcement agencies' focus on Satanism and the occult and concludes that no evidence exists of a nationwide criminal conspiracy of Satanists and devil-worshipers. The analysis emphasizes that vandalism, child abuse, serial murders, and other crimes are all serious problems. In addition, the model proposing a connection between Satanism and criminality is expedient largely because of its simplicity as a means of explaining such complex problems as drug abuse, adolescent suicide, and sexual molestation. Unfortunately, poorly trained therapists and certain police officers have used the media to focus attention on satanic crime despite a lack of evidence of a cult connection. Their misinformation and speculations produces unjustified fear in their communities. "

Lyons A (1988) Satan Wants You: The Cult of Devil Worship in America Mysterious Press ISBN 0-89296-217-8 NCJRS Abstract"This analysis of the nature and role of Satanic cults in the United States in recent years explores its origins and history, the reasons for its public emergence in recent years, and its current characteristics. Satanism has a variety of connotations: the renunciation and denial of a Christian God, the ascendence of evil over good, the forces of darkness, the use of ritual evocations of demons in rooms lit only by black candles, and sacrifices and sexual orgies. Satanic religions are as old as monotheism and have their origins in Persia of the sixth century. However, Satanism is not a worldwide conspiracy. Instead, like other occult and magical belief systems, it is a response to social tensions and has emerged during time social fragmentation. The vast majority of Satanists belong to the neo-Satanic churches and represent no threat to society. Satanic and non-Satanic religious cults that advocate and practice violence should be watched by authorities, but care must be taken to assure that innocent religious groups are not persecuted simply for having unorthodox beliefs. We must also recognize that many theories, like that of a child-molesting conspiracy of Satanists, are not supported by any evidence but are the product of a sensationalist media."

Secondary articles

Craighead, W. E.; Corsini, R.J.; Nemeroff, C. B. (2002) The Corsini Encyclopedia of Psychology and Behavioral Science Published by John Wiley and Sons ISBN 0471270830 - Sadistic Ritual Abuse (also known as Satanic ritual abuse or ritual abuse) (p.1435 - 1438) [2]

The Myth of Satan and his Human Servants N Cohn - Witchcraft Confessions and Accusations, 1970 - historical background?

Sjöberg RL (2004) False allegations of satanic abuse: Case studies from the witch panic in Rättvik 1670–71 European Child & Adolescent Psychiatry 6:219-226 ("The creation of false memories, psychiatric symptoms and false allegations of satanic child abuse during an outbreak of witch hysteria in Sweden in the seventeenth century are described and related to contemporary issues in child testimonies. Case studies of 28 children and 14 adults are presented. The mechanisms underlying the spread of these allegations, as well as the reactions and influence of the adult world on the children's testimonies, are discussed.")

Peer reviewed articles

Young, WC; et al. (1991). "Patients reporting ritual abuse in childhood: a clinical syndrome. Report of 37 cases.". Child Abuse Negl 15: 181-9. "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

Driscoll, L. N. & Wright, C. (1991). Survivors of childhood ritual abuse: Multi-generational Satanic cult involvement. Treating Abuse Today, 1(4), 5–13.

Goodman GS et al. 1997 Children's religious knowledge: implications for understanding satanic ritual abuse allegations. Child Abuse Negl 21:1111-30.PMID 9422831 ("... children do not generally possess sufficient knowledge of satanic ritual abuse to make up false allegations on their own. However, many children have knowledge of satanism as well as nonreligious knowledge of violence, death, and illegal activities. It is possible that such knowledge could prompt an investigation of satanic ritual abuse or possibly serve as a starting point from which an allegation is erected")

Jenkins P, Maier-Katkin D (1992) Satanism: Myth and reality in a contemporary moral panic Crime, Law and Social Change 17: 53-75 "In the last decade, there have been many allegations about the prevalence of occult or Satanic criminality, which is believed to be involved in many offenses ranging from vandalism to child abuse and serial murder. Some have advocated the creation of specialized police units to combat the supposed threat. On the other hand, most of the alleged evils are very poorly substantiated, and highly questionable statements have been widely circulated. In fact, the current concern about the occult appears to have all the hallmarks of a classic moral panic, where a peripheral issue is suddenly perceived as a major social menace. This paper discusses the limited foundation of truth underlying the present crime-wave; and suggests that the panic reflects the moral and political agenda of extremists from the fundamentalist religious Right."

Leavitt F, Labott SM (2000) The role of media and hospital exposure on Rorschach response patterns by patients reporting satanic ritual abuse.” American Journal of Forensic Psychology 18:35-55.

Leavitt F, Labott SM (1998). Revision of the Word Association Test for assessing associations of patients reporting Satanic ritual abuse in childhood. J Clin Psychol 54:933-43. "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." [3]

Leavitt, F. (1994). “Clinical Correlates of Alleged Satanic Abuse and Less Controversial Sexual Molestation.”. Child Abuse and Neglect: The International Journal 18 (4): 387-92. doi:10.1016/0145-2134(94)90041-8. PMID 8187024 [4] "This study found that 39 women alleging satanic ritual abuse and 47 women reporting less controversial forms of sexual trauma as children were characterized by high but nondiscriminating levels of psychiatric pathology. Patients alleging satanic ritual abuse reported higher levels of dissociation, in the range often exhibited by patients with multiple personality disorders."'

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 [5]

McCully, RS (1978) The laugh of satan: A study of a familial murderer. Personality Assessment 42:81-91("A teenage murderer who killed his mother, his tiny half-brother, and his step-father was studied through the imagery he associated to three different editions of inkblots. These sets included the Rorschach, Behn-Rorschach, and Ka-Ro plates. The data were used to theorize about clues, dynamics, and diagnosis in this extreme case of adolescent violence. Family background and developmental history are included. The author takes the position that a conventional analysis of these data alone is not sufficient to fully understand familial murderers. Several of C.G. Jung's concepts, notably his view about the power of shadow-projections to influence conscious percepts and his philosophy about evil as a collective phenomenon, were used to speculate about ways we might extend our understanding of this subject's extreme form of violence. Defining the archetype as an energy-complex, the discussion theorized about possible ways different forms of paranoid ideation may arise.")

McCully RS. “Satan’s eclipse: A familial murderer six years later.” British J Projective Psychology and Personality 125(2) 1980 pp. 13-7

McShane C (1993) Satanic sexual abuse: A paradigm Affilia; J Women Social Work 8 ("As female survivors of satanic sexual abuse reveal their histories to professionals, it is paramount that social workers be cognizant of the salient issues involved in satanic abuse. This article presents a domination legitimation-resistance paradigm for conceptualizing this form of abuse that delineates its perceived normalcy among both the perpetrator and the survivor and provides information about the barriers to resistance.")

Neswald, David W. and Gould, Catherine. “Basic treatment and program neutralization strategies for adult MPD survivors of satanic ritual abuse.” Treating Abuse Today 2(3) 3 1992 pp. 5-10

Rockwell RB (1994). One psychiatrists view of Satanic ritual abuse. J Psychohistory 21:443-60.

Van Benschoten SC (1990) Multiple Personality Disorder and Satanic Ritual Abuse: the Issue Of Credibility Dissociation. III, No. 1 [6] ("... The MPI) patient's descriptions of experiences within the satanic group can neither be accepted as literally accurate in all respects, nor unequivocally dismissed as untrue. The literal truth is intricately and inextricably woven together with threads of misperception, suggestion, illusion, dissociation, and induced trance phenomena, to form the complex web which becomes the survivor's memories. Objective reality and experiential truth simply can not be disentangled with certainty.")

Special Issue of J Psychol Theol on Satanic ritual abuse: The current state of knowledge. volume 20 (1992)