Satanic ritual abuse

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 others 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, precipitating what has been called a "moral panic". 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. Michelle Remembers was purported to be a factual account, but was subsequently discredited by several investigations. 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 but objective validation of these memories was seldom forthcoming, and in several cases collateral history proved that the claims of ritual abuse were false. Some have blamed irresponsible journalistic coverage of issues relating to child abuse for spreading unfounded fears

No law enforcement agency or research study 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. 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.

Most 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. 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. 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.

"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

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 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 ), 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.

In 1996, a survey of clinical members of the American Psychological Association showed that only a minority of clinical psychologists had encountered ritual cases, but of those, the vast 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.

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. .

One article has termed the Wikipedia article on the subject a promotion of pedophilia, while others regard it as a moral panic.

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 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. 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. 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]&mdash; 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. "..